THE 


PAGANS 
PAPISTS 
PATRIOTS 
P”°TF STAHTS 

AND  THE 

PRESENT 

PROBLEM 


Division.. 


Section,. 

No 


sc® 

7W 


WITH  THE  COMPLIMENTS  OF 
THE  AUTHOR. 


Digitized  by  the  Internet  Archive 
in  2017  with  funding  from 
Princeton  Theological  Seminary  Library 


https://archive.org/details/latinarnericapaga00brow_0 


LATIN  AMERICA 


Procession  cf  Corpus  Christi,  Bogota 


STUDENTS’  LECTURES  ON  MISSIONS 
PRINCETON  THEOLOGICAL  SEMINARY 
MCMI 


LATIN  AMERICA 


THE  PAGANS  THE  PAPISTS 
THE  PATRIOTS  THE  PROTESTANTS 
AND  THE  PRESENT  PROBLEM 


BY 

HUBERT  W.  BROWN,  M.  A. 

I L LUSTRA  TED 


New  York  Chicago  Toronto 

FLEMING  H.  REVELL  COMPANY 
MCMI 


Copyright  1901 
by 

FLEMING  H.  REVELL  COMPANY 
(May) 


CONTENTS 


LECTURE  I 

PAGE 

THE  PAGANS.  11-58 

Pagan  Beliefs  and  Practices. 

Resemblances  to  Romanism. 

Pagan  Indians  and  Mixed  Race  of  To-day. 

LECTURE  II 

THE  PAPISTS.  59-121 

Missionaries  and  Their  Methods. 

Wealth  and  Power  of  the  Church. 

Corruption  and  Failure. 

LECTURE  III 

THE  PATRIOTS.  123-174 

Causes  of  Awakening. 

The  Fight  for  Independence. 

The  Struggle  for  Religious  Liberty. 

LECTURE  IV 

THE  PROTESTANTS.  175-231 

Early  Efforts  and  Exploration  of  the  Field. 

The  Bible  and  Protestant  Literature. 

Education  and  Modern  Evangelization. 

LECTURE  V 

THE  PRESENT  PROBLEM.  233-283 

Papal  and  Protestant  Conditions  Contrasted. 
Threefold  Influence  of  Protestantism. 

Prospect  for  Self-sustaining  Protestant  Work. 

BOOKS  OF  REFERENCE.  285 

INDEX.  291 


5 


List  of  Illustrations 


Procession  of  Corpus  Christi,  Bogota Frontispiece 

FACING  PAGE 


Aztec  Idol,  Teocalli,  Mexico  City,  Found  in  1790. 

The  Palemke  Cross 

Church  of  Guadalupe,  Mexico  City 

Selling  Images  of  Judas,  to  be  Exploded 

Crowned  with  Thorns  Doing  Penance  on  Her 

Knees 

The  Holy  Spirit  on  a Pole 

President  Benito  Juarez 

Statue  of  Bolivar 

Presbyterian  Church,  San  Luis  Potosi 

Members  of  the  Presbyterian  Church,  Merida, 

Y ucatan  

Rev.  Arcadio  Morales 

Church  of  Divine  Salvador,  Mexico  City 

A Day  School  in  Bahia,  Brazil 

Second  General  Assembly  of  Christian  Workers, 

Mexico  City 

Students  of  the  Presbyterian  Theological  Semi- 
nary, Mexico 

McKenzie  College,  Sao  Paulo,  Brazil 

Presbyterian  Girls’  Normal  School,  Mexico  City 
A Class,  Presbyterian  Normal  School,  Saltillo. . 
Presbyterian  Church,  “ San  Augustin,”  Zacatecas. 


f 


38 

66 

106 

112 

166 

182 

196 

206 

214 

228 

268 


PREFACE 


Under  the  title  “ The  Religious  Development 
and  Need  of  Latin  America,  with  a Comparison 
of  Roman  Catholic  and  Protestant  Missions  ” the 
following  lectures  were  delivered,  in  October  of 
1900,  as  The  Students’  Lectures  on  Missions  at 
the  Presbyterian  Theological  Seminary,  Prince- 
ton, N.  J.,  and  later  at  Auburn  and  at  Western 
Theological  Seminary. 

In  the  present  title  the  term  “ papist  ” is  not 
used  in  a disparaging  sense.  It  is  meant  simply 
to  designate  the  upholders  of  the  Papacy,  against 
whose  doctrines  and  pretensions  the  “ protestant  ” 
enters  a solemn  protest. 

The  purpose  of  these  lectures  is  to  awaken  an 
interest  in  Mexico,  Central  and  South  America  as 
mission  fields.  Indebtedness  to  many  mission- 
aries as  well  as  to  early  writers  and  historians  is 
gratefully  acknowledged.  The  writer  can  hardly 
claim  originality  even  for  the  method  of  treat- 
ment. He  has,  however,  tried  to  set  forth  in  these 
pages  that  conception  of  the  problem  which  has 
come  to  him  during  sixteen  years  of  service  in 
Mexico  as  a missionary  of  the  Presbyterian 
Church. 

To  understand  aright  the  present  condition  of 
Latin  America  it  is  necessary  to  know  something 

7 


8 


Preface 


of  the  religious  beliefs  and  practices  of  the  primi- 
tive inhabitants  of  this  extensive  region.  The 
early  missionary  monks,  such  as  Sahagun  and 
Motolinia  in  Mexico,  and  the  Jesuits  of  Paraguay, 
have  left  us  many  personal  narratives  of  what 
they  themselves  saw.  Some  of  the  resemblances 
to  certain  Roman  Catholic  observances  in  the  rites 
and  ceremonies  of  the  heathen  religions  are  sug- 
gestive to  the  thoughtful  reader. 

The  same  writers,  and  historians  like  Mendieta, 
tell  also  the  story  of  the  planting  of  the  Roman 
Catholic  church  in  the  New  World.  We  have 
quoted  many  of  their  own  criticisms  on  the  work. 
No  protestant  student  has  criticized  the  defects  of 
Romanism  in  Latin  America  more  severely  than 
writers  of  their  own  faith.  The  heroism  and  de- 
votion of  the  early  Roman  Catholic  missionaries 
is  gladly  recognized.  Undoubtedly  there  are  many 
devout  Christians  among  the  Romanists  of  Brazil 
and  Spanish  America ; but  the  system  as  a whole, 
when  judged  by  its  results,  must  be  condemned. 

For  the  citizens  of  the  Latin  American  repub- 
lics the  writer  has  a warm  regard  which  has  been 
deepened  and  intensified  by  study  of  their  heroic 
fight  for  religious  liberty,  as  told  by  their  own 
writers  and  by  English  and  American  eye-wit- 
nesses of  the  struggle.  The  same  warm  glow  Is 
kindled  in  every  writer  upon  this  theme.  It  thrills 
in  the  pages  of  Butler’s  “ Mexico  in  Transition  ” 
and  in  Butterworth’s  “ South  America,”  in  “ The 
Neglected  Continent,”  in  “ Darkest  South  Amer- 


Preface 


9 


ica,”  and  in  “Protestant  Missions  in  South  Amer- 
ica,” recently  issued  by  the  Student  Volunteer 
Movement. 

This  last  book  gives  a good  idea  of  the  extent 
and  nature  of  the  work  of  our  evangelical 
churches  in  that  great  field.  It  is  a pleasure  to 
note  the  unanimity  with  which  the  missionaries 
who  wrote  the  several  chapters  call  attention  to 
the  same  great  features  of  our  propaganda  upon 
which  the  present  writer  lays  stress. 

It  is  hoped  that  this  portrayal  of  the  different 
elements  which  enter  into  the  religious  problems 
of  Latin  America  will  make  plain  the  fact,  that 
while  progress  has  been  made,  there  is  still  great 
spiritual  destitution,  and  that  our  help  is  needed. 
In  the  great  future  upon  which  this  portion  of 
the  western  hemisphere  is  now  entering,  evangeli- 
cal Christianity  should,  under  God,  play  a chief 
part. 

The  past  of  these  historic  lands  of  the  New 
World  lures  us  by  its  mystery;  the  heroes  who  so 
freely  shed  their  blood  for  religious  liberty  win 
our  sympathy ; while  the  future  is  so  bright  with 
promise  that,  like  the  prophet  of  old,  every  mis- 
sionary feels  a fire  within  his  bones  that  will  not 
let  him  rest  until  he  has  cried  to  his  countrymen; 
Win  all  America  for  Christ,  ALL  America  from 
Alaska  to  Cape  Horn. 


Lecture  I — THE  PAGANS 


"Ye  whose  hearts  are  fresh  and  simple, 

Who  have  faith  in  God  and  Nature, 

Who  believe  that  in  all  ages 
Every  human  heart  is  human, 

That  in  even  savage  bosoms 

There  are  longings,  yearnings,  strivings, 

For  the  good  they  comprehend  not, 

That  the  feeble  hands  and  helpless. 

Groping  blindly  in  the  darkness, 

Touch  God’s  right  hand  in  that  darkness 
And  are  lifted  up  and  strengthened; 

Listen  to  this  simple  story.” 

Hiawatha. 


II 


Synopsis  of  Lecture  I 

Introductory. — Need  for  Protestant  missions. — Plan 
of  the  work. — Extent  of  the  field. — Struggle  of  Anglo- 
Saxon  and  Latin  for  supremacy. — Future  of  America, 
Roman  Catholic,  or  Protestant  ? 

I.  Pagan  Beliefs  and  Practices. — Character  of  ab- 
origines.— Mode  of  life. — Religious  beliefs  of  savage  tribes. 
— Hiawatha  an  idealized  picture. — Darker  side. 

Civilized  native  races. — Where  found. — Attainments.— 
Origin,  various  theories. — Place  among  religions  of  man- 
kind. 

Inca  civilization. — Paternal  absolutism. — Sun  worship. — 
Festival  of  Raymi. — Resemblances  to  festivals  of  Roman 
Catholic  Indians. 

Aztec  civilization. — Public  square  and  temples  of  Mexico 
Tenochtitlan. — War  god,  Huitzilopochtli,  symbolism. — 
Eating  the  god. — Fair  god  Quetzalcoatl,  symbolism. — 
Promised  return  and  advent  of  white  race. 

Symbolism  of  the  gods  of  pagan  America. — Pantheism. — 
Gross  idolatry. — Symbolism  of  the  pagan  cross. 

Pagan  priesthood,  powerful  caste. — Role  in  life  of  peo- 
ple.— heathen  baptism. — Horoscope  of  child. — Convent 
schools. — Rites  for  warriors,  merchants,  etc. — Sacred 
feasts. — The  sacred  year. — Hold  on  imagination  of  people. 
— Value  of  this  study. 

II.  Resemblances  to  Romanism. — Easy  transition  from 
pagan  to  papal  control. — Not  overvalue  resemblances. — 
Roman  Catholic  missionaries  attributed  resemblances  to  the 
devil. — Flood,  tower  of  Babel,  baptism,  confirmation,  Lord’* 
Supper,  etc. 

Resemblances,  in  method. — Not  of  essence  of  Christian- 
ity, but  peculiarities  of  Romanism. — Political  insight. — 
Knowledge  of  human  nature. — Transfer  of  allegiance  from 
one  set  of  priests,  images,  sacrifices,  to  another. — Both 
had  penance,  confession,  processions,  fasts,  feasts,  religious 
holidays,  convent  schools. — Triumphs  of  Romanism  where 
paganism  most  highly  developed. 

III.  Pagan  Indians  and  Mixed  Race  of  To-day. — Mil- 
lions of  pagan  Indians. — Of  mixed  race. — Cruder  forms  of 
heathen  belief  survive  in  unexplored,  inaccessible  places. 

Three  million  five  hundred  thousand  Indians  in  Mexico 
alone. — Sr.  Romero’s  description. — Distinguished  Indians. 
— “ Changed  only  their  idols.” — Mass  of  heathenism  invite* 
Protestant  worker. 

Brazil  heathen  Indians  of  interior. — Missionary  monks 
paganized  Christian  ceremonies. — 1,000,000  Indians  possess 
four-fifths  of  Brazil. — South  America  a “ Dark  Continent.” 
— 3,000  miles  and  no  Protestant  missionary. — 5,000,000 
pagan  Indians. — Failure  of  Romanism. 

Conclusion. — Missionary  needs  this  knowledge  to  un- 
derstand Indians  and  mixed  race  of  whose  life  religion 
was  and  is  a large  part. 


12 


LECTURE  I 


The  Pagans 

“ The  thoughts  of  primitive  humanity  were  not  only 
different  from  our  thoughts,  but  different  also  from  what 
we  think  their  thoughts  ought  to  have  been.” 

Max  Muller. 

I appear  before  you  as  an  advocate.  I ask 
you  to  be  the  judges  in  this  matter.  My  desire 
is  to  present  the  religious  needs  of  Latin  Amer- 
ica ; to  show  cause  why  the  Protestant  churches 
of  the  United  States  should  continue  the  gos- 
pel work  which  they  have  so  nobly  begun 
in  the  Spanish  and  Portuguese  countries  which 
lie  to  the  south  of  us.  Evangelical  mission  work 
in  these  lands,  where  Roman  Catholicism  has 
ruled  so  long  without  a rival,  is  criticized  in  some 
quarters.  The  arguments  against  our  work  re- 
duce themselves  to  these,  namely,  that  the  Roman 
Catholic  Church  is  a Christian  Church,  capable  of 
caring  for  the  religious  and  spiritual  needs  of  the 
people,  and  better  adapted  than  Protestantism  to 
the  character  and  conditions  of  the  Indo-Latin 
races  of  America.  In  answer  to  these  statements 
it  is  only  necessary  to  point  out  the  superstitious 
practices  sanctioned  by  Romanism,  together  with 
the  religious  destitution  of  the  people ; and,  in 
*3 


14  Needs  of  Latin  America 

contrast,  the  spiritual  work  that  Protestant  mis- 
sions are  doing.  Political  and  social  history  will 
be  touched  upon  only  when  necessary  to  make 
plain  the  force  and  nature  of  my  statements  as  to 
the  religious  development  of  the  people. 

We  shall  begin  with  a study  of  the  religious  be- 
liefs of  the  pagan  Indians ; then  glance  at  the 
work  done  by  the  Roman  Catholic  Church ; at  the 
patriotic  struggle  for  religious  liberty ; and, 
lastly,  at  the  work  of  the  Protestants  and  the 
problem  which  to-day  confronts  our  workers.  This 
is  the  natural  historical  order  of  treatment,  and 
will,  we  trust,  make  plain  a steady  advance  from 
lower  to  higher  forms  of  religious  life  in  the  de- 
velopment of  Latin  America;  and  after  such  a 
survey,  we  shall  see  good  reason  for  encourage- 
ment in  the  present  outlook. 

If  there  has  been  any  lack  of  interest  in  the  re- 
generation of  Latin  America,  it  has  been  largely 
due  to  a failure  to  understand  the  need  for  such 
regeneration.  The  recent  study  of  the  religious 
conditions  of  Cuba,  Puerto  Rico  and  the  Philip- 
pines, has  emphasized  the  moral  destitution  of 
these  lands  and  awakened  enthusiasm  for  their 
evangelization.  Let  this  new  enthusiasm  extend 
to  all  Latin  America.  It  is  a noble  ambition  to 
give  to  the  whole  of  this  Western  Hemisphere  the 
same  spiritual  advantages  and  advancement  which 
our  own  highly  favored  land  enjoys.  In  the 
struggle  against  ignorance  and  superstition,  let 
our  watchword  be : All  America  for  Christ  I 


«5 


The  Pagans 

The  greatness  of  the  task  we  thus  set  ourselves 
should  appeal  to  us  as  Americans  by  reason  of  its 
very  magnitude.  Great  undertakings  make  an 
especial  appeal  to  our  sympathies  and  interest. 
Look  then  for  a moment  at  the  size  of  our  West- 
ern Hemisphere,  in  which  the  United  States  plays 
the  most  prominent  role.  Our  position  entails 
religious  as  well  as  political  obligations  to  the  rest 
of  our  fellow  Americans. 

America  is  a vast  continent,  comprising  three- 
tenths  of  the  dry  land  of  the  earth’s  surface.  Its 
two  huge  triangles  stretch  from  north  to  south 
through  nearly  every  degree  of  latitude.  Its 
seventeen  million  square  miles  will  probably  be 
called  upon,  in  the  near  future,  to  sustain  an 
enormous  population.  There  is  every  variety  of 
climate  from  polar  cold  to  equatorial  heat ; from 
the  sultry  atmosphere  of  the  low-lying  lands 
within  the  tropics,  to  the  bracing  air  of  the  high 
plateaus  where  flourished  the  most  advanced 
pagan  civilizations  of  this  old  New  World.  The 
backbone  of  the  continent  is  a mighty  mountain 
range  whose  loftiest  peaks  are  white  with  eternal 
snow  even  beneath  the  vertical  sun  of  the  tropics. 
There  are  wide  plains  and  dense  forests,  watered 
by  some  of  the  longest  rivers  on  our  globe.  There 
is  untold  mineral  wealth.  This  is  the  glorious 
inheritance  which  has  for  four  hundred  years  been 
thrown  wide  open  for  occupation  by  the  Christian 
nations  of  Europe. 

Here  the  Anglo-Saxons  and  the  Latins  have 


1 6 Needs  of  Latin  America 

struggled  for  supremacy,  and  are  to-day  in 
friendly  rivalry.  Here  two  religious  systems, 
each  calling  itself  Christian,  have  been  propa- 
gated : the  Roman  Catholic  and  the  Protestant. 
To  which,  if  to  either,  does  the  future  of  America 
belong?  The  rivalry  of  the  past,  both  in  politics 
and  religion,  has  often  been  both  bitter  and 
bloody.  At  first  the  Latin  had  nearly  our  whole 
hemisphere  under  his  control,  and  the  Roman 
Catholic  missionary  went  everywhere.  The 
French  Roman  Catholics  of  Canada,  and  the 
Spanish  Romanists  of  our  own  Southwest  still 
remain  as  a reminder  of  that  heroic  age  of  col- 
onization. To-day,  however,  although  these  alien 
elements  are  not  yet  wholly  absorbed  by  the  ever 
advancing  tide  of  Protestant  civilization,  the  line 
of  demarcation  is  well  defined.  North  of  the  Rio 
Grande  the  Anglo-Saxon  rules  supreme;  while 
southward  there  stretches  away  the  vast  domain 
of  Latin  America.  The  English  speaking  races 
hold  6,878,024  1 square  miles  of  territory,  much 
of  it  in  the  frozen  regions  of  the  far  north ; the 
Spanish  Republics  contain  4,364,754  square  miles, 
and  Portuguese  Brazil  3,219,000  square  miles, 
making  a larger  total  than  that  of  the  Anglo- 
Saxon  possessions.  While  as  yet  our  population 
is  much  greater,  the  disproportion  is  not  likely  to 
be  always  so  pronounced.  Many  motives  move 
us,  therefore,  to  take  an  interest  in  the  religious 
as  well  as  the  political  development  of  this  ex- 


1 Bishop  Walden,  Harpers  M.  M.  1890-91,  p.  863. 


The  Pagans  17 

tensive  region  whose  future  will  be  so  closely 
united  with  our  own. 

Our  present  purpose  is  to  point  out  the  various 
factors  which  have  played  their  part  in  the  re- 
ligious development  of  Latin  America.  If  we 
are  to  begin  at  the  beginning  we  must  first  take 
up  the  study  of  the  beliefs  and  practices  of  the 
pagan  actors  in  this  drama,  who  were  already  on 
the  stage  when  the  curtain  first  rose  before  the  ex- 
pectant eyes  of  Europe. 

There  is  more  than  one  good  reason  why  we 
should  begin  with  this  early  period.  The  very 
antiquity  of  the  pagan  religions  of  the  New  World 
arouses  an  interest  similar  to  that  awakened  by 
Egypt  or  ancient  Babylon,  by  China  or  India ; and 
we  may  add  that  such  a study,  leading  us  amid 
the  ruins  of  a once  glorious  past,  intensifies  our 
interest  in  the  present  descendants  of  the  old 
pagan  races  who  still  people  the  land.  Men  with 
Indian  blood  in  their  veins  still  form  the  bulk  of 
the  population ; for  in  contrast  to  the  annihilation 
of  the  native  races  so  extensive  in  the  territory 
which  fell  to  the  United  States,  the  Indians  of 
Latin  America  were  united  in  the  closest  relation- 
ships of  life  with  the  Iberian  colonists.  Many  In- 
dians are  also  to  be  found  but  little  if  any  re- 
moved from  the  pagan  state  of  their  ancestors  of 
four  centuries  ago.  And  lastly,  this  study  will 
suggest  certain  close  and  curious  parallels  be- 
tween the  most  highly  developed  of  the  heathen 
cults  and  the  ceremonies  of  Roman  Catholicism 
which  superseded  them ; for  the  old  heathenism 


1 8 Needs  of  Latin  America 

has  left  its  mark  upon  the  papal  church  of  Latin 
America.  For  all  these  reasons  it  is  worth  while 
to  look  first  at  the  pagan  races  of  the  New  World. 

As  already  said,  the  history  of  our  native  races 
reaches  back  into  a dim  and  unknown  past.  Let 
us  make  a rapid  survey  of  the  primitive  in-* 
habitants  of  America  as  they  were  four  hundred 
years  ago.  In  the  far,  frozen  north  we  see  the 
Esquimau  clad  in  furs,  giving  chase  to  the  seal 
or  polar  bear,  or,  when  wearied,  crawling  into 
his  snow-covered  hut.  There  we  shall  leave  him, 
for  he  has  nothing  to  do  with  the  religious  prob- 
lems of  Latin  America.  As  our  glance  travels 
southward  it  rests  in  turn  upon  innumerable  tribes 
of  savage  men,  with  different  languages  and  tra- 
ditions, yet  much  alike  in  color,  features,  mode  of 
life  and  range  of  thought.  They  dwell  in  low 
huts  or  wigwams,  now  idle,  now  active  in  war  or 
the  chase.  They  support  life  by  hunting,  fishing 
or  rude  tillage  of  the  soil.  In  some  sections  of 
what  is  now  the  United  States  we  are  puzzled  by 
the  sight  of  many  mound-like  structures,  of  regu- 
lar or  fantastic  shapes,  and  often  of  great  extent ; 
but  the  Indian  can  only  tell  us  vaguely  of  battles 
with  an  earlier  race  who  were  defeated  and  dis- 
appeared. In  South  America,  along  the  Amazon 
and  the  Plata,  the  native  tribes  are  of  a type 
inferior  to  the  red  men  of  Cooper  and  Longfel- 
low. They  are  not  very  susceptible  of  culture, 
learn  only  under  compulsion,  and  then  only  the 
simplest  elements  of  knowledge.  In  the  far  south 


19 


The  Pagans 

roam  the  Patagonians,  so  named  for  their  big 
feet,  and  long  reputed  to  be  the  tallest  of  men. 
In  the  mountain  fastnesses  of  Chile  the  warlike 
Araucanians  refuse  to  be  conquered  by  any  force 
sent  against  them,  and  win  immortality  thereby  in 
a famous  Spanish  Epic ; while  in  the  cold,  inclem- 
ent region  of  Cape  Horn,  in  the  “ land  of  fire,” 
wander  the  scattered  families  of  the  repulsive 
Fuegians. 

The  wants  of  these  Indian  peoples  were  few 
and  simple.  The  range  of  their  intellectual  vis- 
ion extended  but  a short  distance  beyond  that  of 
the  senses.  They  had  few  or  no  words  to  express 
abstract  ideas,  though  quick  to  perceive  what  ap- 
pealed to  the  senses,  and  gifted  with  a picturesque, 
oratorical  style  of  expression.  They  handed  down 
by  tradition  countless  childish  stories  as  to  their 
origin  and  history.  Their  code  of  morals  recog- 
nized many  fundamental  principles  of  right  and 
wrong ; and  even  the  wild,  degraded  tribes  of  the 
pampas  punished  as  crimes  murder,  adultery, 
theft  and  witchcraft.  The  individual  was  ex- 
pected always  to  sacrifice  personal  interest  to  the 
general  welfare  of  his  tribe,  to  be  faithful  to 
friends,  and  to  bear  privation  and  pain  with 
stoical  fortitude.  The  women  were  drudges.  The 
men  were  cruel  in  war  and  under  the  excitement 
of  strong  drink.  Cannibalism  was  practised  by 
many  tribes,  at  least  as  a religious  rite.  All  be- 
lieved in  a Great  Spirit  or  Master  of  life,  who 
was  beneficent  in  his  activity ; and  in  one  or  more 


20 


Needs  of  Latin  America 


mischievous,  malevolent  deities  who  needed  to  be 
propitiated  with  prayers  and  gifts. 

“No  people  could  be  more  religious  than  those 
of  this  continent,  for  there  was  no  act  of  any  kind 
in  life,  in  which  they  were  altogether  free  from 
religious  direction.  The  source  of  this  religion  is 
in  the  myths,  and  in  the  explanation  concerning 
them  given  by  wise  men — in  other  words,  by 
sorcerers.  . . . Primitive  man  in  America, 

stood,  at  every  step,  face  to  face  with  divinity,  as 
he  knew  or  understood  it.  He  could  never  escape 
from  the  presence  of  those  powers  which  had  con- 
stituted the  first  world,  and  which  composed  all 
there  was  in  the  present  one.”  1 

A beautiful,  though  highly  idealized  picture  of 
the  Indian  is  to  be  found  in  “ Hiawatha.”  The 
hero  is  of  superhuman  origin,  is  a benefactor  of 
his  tribe,  introducing  arts  and  agriculture.  He 
gains  his  power  by  fasting,  or  as  the  gift  of  ani- 
mals and  gods.  On  the  arrival  of  the  white  man 
his  mission  is  ended,  and  he  sails  away  into  the 
sunset,  to  the  land  of  the  Hereafter. 

What  I have  seen  in  the  homes  of  the  aborig- 
ines of  Mexico,  enables  me  the  better  to  appre- 
ciate this  simple  picture  of  the  joys  and  sorrows 
of  Indian  life.  The  atmosphere  which  envelopes 
the  actors  is  the  poet’s  own  delicate  creation ; yet 
the  picture  includes  every  element  in  the  wild, 
native  life.  It  shows  most  beautifully, 

’ Creation  Myths  of  Primitive  America,  J.  Curtin, 
Intro,  pp.  xx,  xxxvi. 


The  Pagans  ai 

“ That  in  even  savage  bosoms 
There  are  longings,  yearnings,  strivings, 

For  the  good  they  comprehend  not, 

That  the  feeble  hands  and  helpless, 

Groping  blindly  in  the  darkness, 

Touch  God’s  right  hand  in  that  darkness, 

And  are  lifted  up  and  strengthened.” 

There  is,  of  course,  a darker  side  to  the  picture, 
which  it  did  not  suit  the  poet’s  purpose  to  more 
than  hint  at,  but  which  the  missionary,  even  at 
this  late  day,  must  face  in  all  its  naked  reality. 
While  true,  as  Paul  wrote,  that  “ the  invisible 
things  of  God,  since  the  creation  of  the  world,  are 
clearly  seen,  being  perceived  through  the  things 
that  are  made  ” ; it  is  also  true  that,  here  as  else- 
where, the  heathen,  in  spite  of  their  belief  in  the 
Great  Spirit,  the  Master  of  Life,  “ exchanged  the 
truth  of  God  for  a lie,  and  worshipped  and  served 
the  creature  rather  than  the  Creator.” 

There  were,  however,  at  the  time  of  the  con- 
quest, tribes  which  had  reached  a higher  degree 
of  culture.  Covering  the  high  table-lands  of 
Mexico,  reaching  out  into  Yucatan  and  Central 
America,  flowing  across  the  Isthmus,  and  flood- 
ing the  narrow,  yet  lofty  valleys  of  the  Andes,  we 
find  the  so-called  civilized  pagan  races  of  Amer- 
ica. They  attributed  their  civilization  to  mythical 
culture  heroes,  fabled  to  have  entered  the  land 
from  East  and  West,  and  these  heroes  were 
deified  by  their  grateful  descendants  as  founders 


22 


Needs  of  Latin  America 


of  the  nations  and  introducers  of  the  arts  and 
sciences. 

Centuries  before  the  advent  of  European  con- 
querors, they  had  subjugated  many  of  the  less 
cultured  tribes.  Men  were  used  in  masses  as 
slaves  and  beasts  of  burden.  What  numbers, 
rude  implements,  hard  toil  and  a rudimentary  art 
could  do,  they  accomplished.  Huge  blocks  of 
stone  were  moved  by  the  united  strength  of  great 
bodies  of  men.  Countless  slaves  reared  great 
pyramids,  crowned  by  massive  structures  of  earth 
and  stone ; some  of  which  still  remain  in  spite  of 
the  destructive  violence  of  man  and  of  tropical 
nature.  Whole  cities  were  already  in  ruin,  and 
half  hidden  by  the  forest  when  the  white  man 
first  landed  on  these  shores;  and  none  could  tell 
the  story  of  their  downfall.  Other  cities  yet  stood 
in  all  their  glory,  such  as  Mexico-Tenochtit- 
lan ; while  south  of  the  Isthmus  could  be  traced, 
for  more  than  two  thousand  miles  along  the  high 
valleys  of  the  Andes,  the  mighty  roadway  over 
which  the  Inca  hurried  his  troops  to  the  remotest 
corner  of  his  long  extended  empire. 

We  shall  not  discuss  the  many  theories  as  to 
the  origin  of  primitive  American  civilization.  We 
know  not  what  impressions,  if  any,  Norse  and 
Welsh  discoverers  left  on  the  religious  belief  of 
the  Indians.  Atlantis  may  once  have  risen  above 
the  waves  of  the  ocean ; and  Egypt  may  have 
played  a part  in  the  Maya  cultus.  Probably 
Chinese,  Japanese,  and  Malays  did  cross  the 


The  Pagans 


23 


Pacific  on  adventurous  voyages  or  borne,  against 
their  will,  by  the  fateful  currents  of  the  ocean  to 
the  shores  of  America.  This  fascinating  specula- 
tion takes  us  to  Egypt  and  to  Greece,  to  India, 
China  and  Japan,  to  the  islands  of  the  Pacific, 
even  to  Druidical  Europe,  to  far  off  Iceland,  to 
Norway  and  to  Wales.  We  are  asked  to  follow 
the  ten  tribes  in  their  wanderings  until  America 
is  reached ; to  listen  to  St.  Thomas  as  he  preaches 
the  gospel  in  the  New  World ; to  see  with  the 
eyes  of  acute,  yet  credulous,  priests,  in  nearly 
every  pagan  rite,  the  blended  traces  of  Judaism 
and  Christianity.  Cholula,  a pigmy  at  the  base 
of  giant  Popocatepetl,  is  gravely  pointed  out  by 
some  writers  as  the  tower  of  Babel.  Eden 
is  located  in  Yucatan,  where  flourished,  we  are 
told,  the  rival  cities  of  Cain  and  Abel.  After 
every  absurd  speculation  has  been  set  aside 
enough  remains  to  show  that  the  isolation  of 
America  was  by  no  means  absolute.  Neverthe- 
less so  slight  and  infrequent  was  the  intercourse 
between  the  Old  and  the  New  Worlds,  that  we 
can  rightly  claim  for  our  primitive  races  a unique 
place  in  the  religious  history  of  mankind.  Here, 
over  a vast  continent,  nine  thousand  miles  in 
length,  by  more  than  three  thousand  in  width  at 
its  two  broadest  points,  men  wrestled,  unaided  by 
our  divine  revelation,  with  the  great  problems  of 
human  destiny;  and  we  are  curious  to  know  the 
nature  and  value  of  their  religious  beliefs,  and 
ceremonies. 


24  Needs  of  Latin  America 

A similar  curiosity  was  felt  by  some  of  the  eye- 
witnesses of  native  rites  and  forms  of  worship. 
It  is  customary  to  lament  the  wanton  destruction, 
by  the  iconoclastic  founders  of  Roman  Catholi- 
cism, of  many  old  documents,  idols  and  archi- 
tectural monuments.  The  best  of  the  heathen 
civilization  found  on  this  continent  was  wiped  out 
by  a furious  cyclone  of  religious  zeal.  The 
ancient  god  of  tempests,  Hurukan,  could  not  have 
done  the  work  more  thoroughly  had  he  fallen  in 
anger  upon  his  children.  Priests  and  friars  saw 
everywhere  the  handiwork  and  footprints  of  the 
devil,  and  were  not  slow  to  mar  his  hated  visage 
as  depicted  in  the  hideous  idols  of  the  heathen. 

A few  foreigners  such  as  Bernal  Diaz  and 
Cortes,  the  scholarly,  laborious  Sahagun  and 
Sarmiento,  and  natives  like  Ixtlilxochitl,  the  Tex- 
cocan,  and  the  Inca  Garcilasso,  wrote  down  the 
old  histories  and  traditions.  Some  ancient  picture 
rolls,  sculptured  signs,  idols  and  ruined  cities  still 
remain  to  repay  the  study  of  the  archaeologist. 
Commentators  on  these  original  sources  of  infor- 
mation are  constantly  multiplying.  A thorough 
study  of  the  vast  mass  of  material  thus  accumu- 
lated might  easily  occupy  a lifetime.  In  spite  of 
many  contradictions  in  the  various  testimonies, 
and  the  warping  influence  of  the  medium — con- 
verted Indians  and  Roman  Catholic  ecclesiastics, 
— the  more  scientific  student  of  to-day  can  gain  a 
fairly  clear  idea  of  the  religious  beliefs  of  the 


The  Pagans  25 

natives.  This  is  especially  true  of  the  Aztecs  and 
the  Incas. 

Whatever  hope  there  was  for  pagan  America 
in  its  primitive  religions  can  justly  be  looked  for 
in  Tenochtitlan,  capital  of  the  Aztecs,  and  in 
Cuzco,  capital  of  the  Incas  of  Peru.  Both  re- 
ligions were  in  vigorous  life  at  the  time  of  their 
overthrow  by  Pizarro  and  Cortes ; and  in  both 
we  detect  resemblances  to  Romanism  which  must 
surely  have  made  easier  the  transition  from  the 
old  to  the  new  faith ; and  it  is  on  these  marked 
resemblances  that  I would  have  you  fix  your  at- 
tention in  what  I shall  further  have  to  say  about 
these  primitive  religions. 

Romanism,  like  paganism,  has  everywhere  its 
sacred  shrines  to  which  the  devout  make  frequent 
pilgrimages,  especially  at  the  time  of  the  great 
annual  feasts.  Papal  America  is  full  of  just  such 
shrines  to-day;  Guadalupe,  Copocobana,  Ameca- 
meca,  and  many  others.  In  the  same  way,  the 
Holy  City,  the  Mecca  of  pagan  South  America, 
was  Cuzco,  capital  of  the  great  Inca  empire  which 
stretched  through  thirty-seven  degrees  of  lati- 
tude. The  government  was  theocratic,  paternal, 
socialistic.  It  enjoyed  a kind  and  degree  of  suc- 
cess which  ought  to  claim  the  attention  of  modern 
reformers  of  the  same  school.  Then,  as  to-day, 
the  Indians  dwelt  in  huts  of  sundried  bricks  or 
reeds,  the  king  and  his  gods  in  palaces  of  stone. 
The  Inca  emperors  and  nobles,  were  of  heavenly 


26 


Needs  of  Latin  America 


origin,  the  literal  children  of  the  sun.  With  true 
missionary  zeal,  wherever  their  successful  arms 
won  entrance,  they  introduced  the  worship  of 
their  supreme  deity  with  a more  nicely  adjusted 
use  of  force  and  persuasion  than  was  shown  by 
the  followers  of  Mahomet,  or  the  Spanish  con- 
querors of  the  New  World.  They  were  not,  how- 
ever, strictly  speaking,  monotheists ; for  the 
national  gods  of  conquered  tribes  were  given  a 
place  in  their  pantheon.  In  addition  to  the  Sun 
there  was  also  a supreme,  invisible,  mysterious 
god,  worshipped  in  a shrine  apart. 

It  is  not,  however,  my  purpose  to  describe  in 
detail  the  religious  beliefs  of  the  Incas,  but 
simply  to  point  out  the  features  which  resemble 
Romanism.  These  can  best  be  studied  at  some 
great  festal  gathering.  Then,  as  to-day  in  all 
that  region,  the  mildness  and  monotony  of  pater- 
nal absolutism  was  broken  by  frequent  religious 
festivals.  The  worship  of  the  sun  was  the  most 
characteristic  feature  of  their  religious  system. 
Gold, — “ the  tears  wept  by  the  sun,” — was  sacred 
to  the  Lord  of  day ; silver,  by  reason  of  its  whiter 
lustre,  was  consecrated  to  the  moon,  which  rules 
the  night  with  paler  radiance.  The  entire  amount 
of  the  precious  metals  drawn  from  the  mines  was 
the  property  of  the  Incas,  to  be  divided  in  a fixed 
proportion  between  themselves  and  their  gods. 
This  law  gave  the  sacred  caste  an  enormous 
amount  of  gold  and  silver  with  which  to  decorate 
their  palaces  and  temples. 


27 


The  Pagans 

Shrines  of  varying  size  and  splendor  existed  in 
all  parts  of  the  empire.  The  oldest  and  most 
sacred  was  located  on  an  island  in  Lake  Titicaca; 
but  the  most  magnificent  was  in  Cuzco,  at  the 
heart  of  the  empire.  The  descriptions  of  its  splen- 
dors read  like  fairy  tales.  They  are  not,  how- 
ever, incredible  in  view  of  the  richness  of  the 
mines  and  the  limited  use  of  the  precious  metals 
for  any  other  purpose. 

No  temple  could  well  have  been  more  gorgeous 
than  was  Coricancha,  “ the  place  of  gold.” 
Around  the  outside,  a cornice  of  gold  crowned 
the  solid  stone  structure ; within,  the  walls  and 
ceiling  were  encrusted  with  plates  of  the  yellow 
metal.  On  the  western  wall  was  an  immense 
disc,  representing  a human  face,  set  in  rays  of 
light  and  thickly  studded  with  precious  stones. 
The  first  rays  of  the  rising  sun  falling  upon  this 
bright  visage,  were  dispersed  in  all  directions, 
caught  and  reflected  by  walls  and  ceiling,  until 
the  shrine  glowed  with  a dazzling  and  unearthly 
splendor.  The  utensils  used  in  the  service  of  the 
god,  the  very  flowers  and  animals  seen  in  the 
temple  gardens,  were  all  of  gold  and  silver.  The 
Incas  used  their  Midas  touch  to  dazzle  and  be- 
wilder savage  imaginations.  So  also  the  Roman 
Catholic  clergy.  Many  gorgeous  descriptions 
are  still  extant  of  the  leading  churches  of  Latin 
America  as  they  were  in  the  days  prior  to 
the  struggle  for  religious  liberty  in  which  they 
were  stripped  of  their  wealth ; and  should  be  care- 


28 


Needs  of  Latin  America 


fully  read  by  all  who  would  grasp  the  full  signifi- 
cance of  the  resemblances  between  the  pagan  and 
papal  temples. 

A well  organized  army  of  priests  was  scattered 
over  the  empire.  The  sovereign,  as  became  a 
theocracy,  was  head  of  the  priesthood;  and,  on 
certain  occasions  exercised  priestly  functions. 
The  priests  owed  their  power  to  the  popular  be- 
lief in  their  divine  origin  as  children  of  the  sun. 

Every  month  was  honored  with  one  or  more 
feasts.  Many  such  holidays  are  still  observed, 
although  the  names  are  now  changed.  The  four 
greatest  of  the  ancient  feasts  were  in  honor  of  the 
sun.  The  grandest  was  Raymi,  held  in  June,  the 
time  of  their  winter  solstice.  Crowds  filled  the 
capital  from  all  parts  of  the  empire.  For  three 
days  no  fire  was  allowed  in  any  dwelling.  All 
fasted  while  the  old  sun  was  dying.  At  dawn  of 
the  last  day  of  the  feast  nobles  and  people  in  gala 
costume,  crowded  the  great  public  square  and 
greeted  the  new  sun  with  wild  music,  shouts  and 
songs  of  victory.  The  day  ended  with  much  eat- 
ing and  drinking,  with  dancing  and  wild  revels. 
The  liquor  drunk  and  maize  cakes  eaten  at  this 
festival  seemed  to  the  devout  Spaniard  a dia- 
bolical imitation  of  the  eucharist;  and  no  one 
who  has  been  present  at  a modern  Indian  festival 
in  honor  of  some  patron  saint,  can  fail  to  see  a 
remarkable  resemblance  of  another  kind. 


Turning  now  to  Mexico,  we  are  face  to  face 


29 


The  Pagans 

with  a civilization  differing  in  many  respects  from 
that  of  the  Peruvians.  The  warlike  spirit  is  very 
strong.  Tribal  wars  and  rivalries  are  striking 
features.  No  one  tribe  succeeded  in  subjugating 
the  whole  country.  Michoacan  was  independent 
of  Mexico;  and  Yucatan  and  Central  America 
were  distinct  from  both.  There  were  rivalries  and 
revolutions  not  unlike  the  restless  changes  so  well 
known  in  the  history  of  the  subsequent  Latin- 
American  republics.  Even  the  so-called  Aztec 
empire  was  ruled  by  three  independent,  allied 
chiefs,  those  of  Tlacopan,  Texcoco  and  Tenoch- 
titlan.  At  best  the  Aztec  ruler  was  only  first 
among  his  equals. 

Four  causeways,  along  which  tramcars  run 
to-day,  connected  the  ancient  city  of  Tenochtitlan 
with  the  mainland.  We  shall  enter  from  the 
south,  and  hurry  through  the  outlying  wards  of 
the  city,  past  the  huts  of  the  poor,  the  residences 
of  wealthy  merchants  and  the  palaces  of  the  chief 
and  his  nobles,  to  the  southern  entrance  to  the 
great  temple  enclosure,  which  formed  the  heart 
of  the  city.  The  present  plaza  de  armas  occupies 
almost  exactly  the  same  site,  and  is  still  the  politi- 
cal and  ecclesiastical  centre  of  Mexican  life.  Four 
gateways  pierced  the  high,  enclosing  wall.  As 
we  enter  the  southern  gate  our  startled  eyes  first 
rest  upon  a hideous  Tzompantli,  or  “ flag  of 
skulls,”  made  of  upright  poles  with  cross  bars  on 
which  the  grinning  skulls  of  men  sacrificed  to 
the  idols  were  affixed.  From  this  ghastly,  giant 


30  Needs  of  Latin  America 

abacus  little  Aztec  boys  could  learn  to  count  and 
to  harden  their  hearts  in  cruelty.  We  cross  the 
open  square  in  which  eight  thousand  of  the  faith- 
ful together  could  dance  the  sacred  dances,  and 
where  distinguished  captives  fought  for  life  on  the 
gladiatorial  stone.  We  are  now  face  to  face  with 
the  great  teocalli.  The  smooth,  stuccoed  surface  of 
the  pyramid  rises  to  a height  of  ninety  Mexican 
feet.  Both  in  front  and  rear  the  top  is  reached  by 
flights  of  one  hundred  and  twenty  steps  of  hewn 
stone.  On  the  north  side  of  the  ample  summit  are 
two  one  story  shrines ; that  on  the  East,  which 
is  a little  the  taller,  is  sacred  to  Huitzilopochtli 
the  Aztec  war-god;  that  on  the  West  is  the 
sanctuary  of  Tlaloc,  the  god  of  rain.  The  south- 
ern sides  of  the  temples  are  enclosed  by  rich 
embroidered  curtains,  behind  which  the  images  of 
the  gods  are  seated  above  a kind  of  altar.  Much 
of  the  gaudy,  barbaric  decoration  of  the  images 
and  shrines  had  a symbolical  significance.  In 
front  of  the  temple  were  braziers  which  held  the 
sacred  fire;  receptacles  into  which  were  thrown 
the  palpitating  hearts  of  the  victims  sacrificed ; 
and,  near  by,  stood  the  flat  or  upright  sacrificial 
stones. 

In  other  parts  of  the  sacred  square,  each  on  its 
own  pyramid,  were  temples  erected  to  the  mysteri- 
ous Tezcatlipoca,  the  moon-god,  or  god  of  death 
and  the  underworld;  to  Cihuacoatl,  the  mother 
of  the  gods,  or  earth  goddess,  known  also  by 
many  other  names.  Her  temple  was  a veritable 


31 


The  Pagans 

pantheon,  in  which  were  ranged  the  images  of  all 
the  gods  worshipped  by  the  Aztecs.  In  the  sanc- 
tuary sacred  to  Totec  the  skins  of  flayed  human 
victims  were  kept.  There  was  also  a temple  in 
which  the  “ eagle  ” and  “ tiger  ” warriors  per- 
formed their  sacred  rites  in  honor  of  the  sun ; 
and  the  round  sanctuary  of  Quetzalcoatl,  so  widely 
known  to-day  as  “ the  fair  god.” 

Around  the  northern  side  of  the  enclosure  were 
built  the  residences  of  the  priests,  together  with 
the  schools  and  convents  where  the  youth  of  both 
sexes  were  educated  by  the  religious  orders.  The 
great  courtyard  was  practically  an  armed  citadel. 
The  priests  and  their  servitors  made  an  army  of 
several  thousand  fighting  men.  Every  city  and 
town  of  any  size  had  a similar  central  square ; and 
lesser  sanctuaries  were  everywhere  to  be  found, 
as  numerous  and  conspicuous  as  the  Roman 
Catholic  churches  and  chapels  of  our  day. 

One  of  the  images  of  Huitzilopochtli,  is  thus 
described.  “ The  god  is  seated  on  a blue  bench, 
from  each  corner  of  which  there  issues  a great 
snake.  A crest,  shaped  like  the  beak  of  a bird, 
adorns  his  head ; around  his  neck  is  a collar  made 
of  ten  figures  of  the  human  heart.  In  his  right 
hand  he  grasps  a large  blue  twisted  club ; while 
on  his  left  arm  hangs  a shield  set  with  five  balls 
of  feathers  in  the  form  of  a cross.  From  the 
shield  rises  a golden  flag  with  four  arrows,  sup- 
posed to  have  fallen  from  heaven.  The  body  of 
the  idol  is  adorned  with  animal  figures  made  of 


3 2 


Needs  of  Latin  America 


gold  and  precious  stones,  and  begirt  by  a large, 
golden  snake.”1  Before  many  similar  symbolical 
figures  of  saints  and  madonnas  the  devout  In- 
dian to-day  prostrates  himself  in  benighted  papal 
America,  some  of  them  almost  equally  hideous. 

Both  religions  delight  the  faithful  with  curious 
stories  of  their  images.  Listen  at  the  shrine  of 
Huitzilopochtli  while  the  priest  tells  you  how  a 
devout  woman,  Coatlicue  (serpent  skirt)  was  one 
day  in  the  temple  of  Coatepec  (serpent  hill)  when 
she  saw  a ball  of  beautiful  feathers  floating  to- 
ward her  out  of  heaven.  She  stuck  the  ball  in 
her  girdle,  it  disappeared  and  she  found  herself 
with  child.  Her  sons  and  only  daughter,  to 
avoid  the  shame  of  their  mother’s  supposed  dis- 
honor, determined  to  kill  her.  Then  a voice  from 
her  womb  cried  out : “ Fear  not,  oh  my  mother, 
for  this  danger  will  I turn  to  our  great  honor  and 
glory.”  At  the  word,  like  Athene,  full  armed 
from  the  head  of  Zeus,  Huitzilopochtli  leapt  forth 
and  stood  with  glittering  spear  and  shield  before 
the  would-be  murderers  of  his  mother.  On  his 
head  and  left  leg  were  green  feathers ; while,  his 
face  and  arms  and  thighs  were  painted  with  blue 
stripes.  With  a war-shout  he  rushed  upon  and 
slew  his  miserable  brethren,  and  earned  his  name, 
“ The  Terrible.” 

Much  of  the  symbolism  in  this  description  iden- 
tifies Huitzilopochtli  with  the  life-giving  forces 


H.  H.  Bancroft,  Native  Races. 


33 


The  Pagans 

of  nature.  Three  annual  feasts  were  celebrated  in 
his  honor,  and  special  festivals  were  held  in  every 
fourth,  thirteenth  and  fifty-second  year.  In  May, 
an  image  of  the  god  was  made  of  edible  plants 
and  honey,  before  which  young  men  and  maidens 
prayed  for  rain  and  fertile  fields.  Virgins  adorned 
with  dried  leaves,  and  carrying  split  reeds,  sym- 
bols of  drouth,  danced  before  this  image.  The 
priests  who  took  part,  carried  staves  ornamented 
with  plumes  and  feather-flowers,  and  smeared 
their  faces  with  honey,  to  symbolize  quickened 
nature. 

In  December,  the  god,  identified  with  natural 
forces  then  dormant,  was  thought  of  as  dying. 
This  calls  to  mind  the  commemoration  of  the 
birth  of  Mithras,  the  unconquerable  sun.  A life- 
size  image  of  the  god  was  made  of  various  seeds 
and  grains  mixed  with  the  blood  of  sacrificed 
children.  It  was  placed  in  the  temple  and  conse- 
crated. The  faithful  stuck  costly  offerings  into 
the  soft  substance.  Then  followed  a procession 
in  which  a huge  snake  was  borne  and  human  sac- 
rifices were  offered.  The  next  day  the  image 
was  pierced  with  a dart  by  a priest  of  Ouetzal- 
coatl.  The  heart  was  torn  out  and  given  to  the 
king ; and  the  men  of  the  city  ate  the  body.  This 
was  the  famous  “ eating  of  the  god  ” so  sugges- 
tive to  the  Romish  priests  of  the  holy  communion. 
Images  of  the  rain  god  Tlaloc  were  also  eaten 
at  his  festival  held  at  the  same  season  of  the 
year. 


34 


Needs  of  Latin  America 


Seeds  and  grains  are  food,  and  the  source 
of  life  for  new  harvests.  The  faithful,  by  eating 
them  in  this  manner,  signified  their  desire  to  par- 
ticipate in  the  life  of  the  god  and  to  see  nature 
awake  from  its  winter  sleep.  The  snake  was  a 
symbol  of  healing  and  productive  power. 

There  was  also  a mythical  tribal  culture  hero 
called  Huitziton  with  whom  the  god  was  identi- 
fied. In  time  his  attributes  as  nature  deity  were 
swallowed  up  in  his  character  as  tribal  war  god, 
the  fiercest  and  most  sanguinary  of  all  the  Ameri- 
can gods,  the  terrible  shedder  of  blood  in  war  and 
sacrifice. 

Even  greater  interest  attaches  for  us  to  the 
legends  which  tell  of  Quetzalcoatl ; now  so  widely 
known  through  Lew  Wallace’s  book,  “ The  Fair 
God.”  The  name  is  compounded  of  two  words, 
quetzal,  a beautiful  bird,  and  coatl,  snake.  It  is 
variously  translated  Bird-Snake,  Feathered  Ser- 
pent, or  Beautiful  Serpent.  Kukulkan  and  Gucu- 
matz  are  similar  names  for  a similar  deity  among 
the  Mayas  of  Yucatan  and  the  Quiches  of  Central 
America. 

Quetzalcoatl  also  had  a miraculous  birth.  His 
mother,  Chimalma,  one  day  found  a green  stone 
or  chalchihuite  by  which,  to  her  surprise,  she  be- 
came pregnant,  and  in  time  gave  birth  to  the  god. 
The  legends  describe  him  as  a strong  man,  of 
broad  forehead  and  expressive  eyes,  long  black 
hair  and  a fair  complexion.  His  image  is  a man 


35 


The  Pagans 

with  a bird’s  head.  He  first  ruled  in  Tollan, 
whence  he  was  driven  to  Cholula.  His  worship 
also  extended  into  Yucatan.  He  led  an  ascetic 
life,  taught  the  arts  and  agriculture,  and  worked 
the  mines.  Wherever  he  went  he  introduced  a 
reign  of  peace,  prosperity  and  plenty.  He  had 
great  wealth  and  splendid  palaces,  and  was  al- 
ways attended  by  song  birds. 

The  god  Tezcatlipoca,  was  his  bitter  enemy. 
This  deity  assumed,  from  time  to  time,  strange 
disguises  ; mingled  among  the  people  and  alienated 
them  from  their  benefactor.  To  Quetzalcoatl 
himself  he  gave  a drink  which  unhinged  his  mind 
and  filled  him  with  insane  unrest.  Under  its  in- 
fluence he  destroyed  his  palaces  and  began  his 
pilgrimage.  Attended  by  the  song  birds  he 
wandered  East  and  South.  He  wrought  many 
marvels.  The  stones  he  hurled  at  a tree  remained 
embedded  in  the  wood ; the  rock  on  which  he  sat 
bore  ever  afterwards  the  impress  of  his  hands  and 
body ; the  mountain  smitten  by  him  was  cleft  in 
twain.  At  last  he  reached  the  seashore,  and  sailed 
away  to  Tlapallan  on  a raft  of  entwined  snakes, 
promising  to  return  and  renew  his  benign 
sway. 

The  enmity  of  Tezcatlipoca  is  said  to  signify 
the  opposition  of  that  more  sanguinary  cult.  As 
the  priests  of  the  god  were  also  called  Ouetzal- 
coatl,  and  some  of  them  were  probably  reformers, 
a real  historical  element  is  also  supposed  to  lie 


36  Needs  of  Latin  America 

at  the  base  of  some  of  the  stories.  There  is  also 
an  identification  with  Huemac,  the  mythical  cul- 
ture hero  of  the  Toltecs;  but,  back  of  all  this,  we 
have  the  deification  of  natural  forces. 

Quetzalcoatl,  for  one  thing,  is  the  evening  star, 
born  at  twilight,  of  the  warm  embrace  of  earth 
and  sun.  According  to  this  interpretation  the 
conflict  with  Tezcatlipoca  is  a reference,  in  highly 
poetical  imagery,  to  the  struggles  between  the 
evening  star  and  the  moon,  in  which  the  stronger 
light  of  the  latter  conquers.1  Muller,  on  the  other 
hand,  interprets  this  constantly  renewed  struggle, 
as  a reference  to  the  conflict  of  the  seasons,  of 
cold  and  heat.  Tezcatlipoca,  the  god  of  the 
gloomy  underworld,  of  darkness,  drouth  and 
death,  in  the  disguise  of  winter,  drives  the  warm 
zephyrs  and  all  the  benign  influences  of  the  at- 
mosphere southward.  The  song  birds  accompany 
the  banished  Quetzalcoatl,  who,  however,  will  re- 
turn in  due  season.  When  it  is  said  that  he  sweeps 
the  road  before  Tlaloc,  the  rain  god,  it  is  meant 
that  the  spring  winds  bring  rain  and  thus  awaken 
nature  to  new  life.  The  crosses  on  Quetzalcoatl’s 
white  robe  were  symbols  of  the  four  movements 
of  the  evening  star,  or  of  rain. 

How  much  the  ordinary  worshipper  knew  and 
understood  of  all  this  symbolism,  I have  failed 
to  discover.  It  is  a curious  fact  that,  in  the  six- 


1 Alfredo  Chavero  in  vol.  i of  “ Mexico  atraves  de  los 
Siglos.” 


37 


\ 


The  Pagans 

teenth  century,  the  legend  of  the  god’s  return  had 
taken  an  historical  form,  and  this  fact  explains, 
in  part,  the  favor  with  which  the  white  invaders 
were  received.  It  was  as  nearly  a prophecy  as 
any  such  coincidence  could  well  be ; and  herein 
resides  for  us  the  mystery  and  charm  of  the  fair 
god  Quetzalcoatl. 

Without  entering  further  into  details,  we  can 
generalize  by  saying  that,  of  the  countless  gods  of 
pagan  America,  some  had  close  affinity  with  ani- 
mals and  plants,  were  regarded  as  the  progenitors 
of  the  tribe,  or  gifted  with  superhuman  powers. 
Some  were  identified  with  the  forces  which  pro- 
duce the  changing  seasons  of  the  year,  heat  and 
cold,  moisture  and  productivity.  Special  groups 
of  deities  cluster  about  the  four  heavenly  bodies : 
sun,  moon,  evening  star  and  earth ; and  about 
the  four  elements — earth,  air,  fire  and  water.  Fire 
was  identified  with  creative  power.  The  New, 
like  the  Old  World  had  its  sun  worshippers,  while 
earth  was  the  all-mother.  Back  of  all  was  a 
deity,  often  identified  with  the  sun,  or  Tezcatli- 
poca,  or  some  other  local  god,  spoken  of  as  “ He 
through  whom  we  live,”  “ The  Lord  of  our  flesh,” 
“ He  who  is  all  things  through  himself.”  Perhaps 
this  means  that  some  thoughtful  priests  were 
pantheists ; although  the  people  at  large  were 
gross  idolaters. 

The  presence  of  the  cross  in  the  symbolism  of 
the  aborigines  of  America  has  occasioned  much 
discussion.  Its  significance  is,  however,  radically 


3» 


Needs  of  Latin  America 


different  from  that  of  the  Christian  cross.  The 
famous  cross  of  Cozumel,  which,  by  the  way,  is 
a crucifix,  placed  side  by  side  with  genuine  New 
World  crosses,  is  at  once  seen  to  belong  to  a radi- 
cally different  cla^s.  Its  origin  is  explained  in  a 
Catholic  report  against  idol  worshippers,  written 
by  Dr.  Pedro  Sanchez  de  Aguilar,  of  Merida, 
and  published  in  Madrid  in  1639. 

The  report  states  that  Cortes,  on  his  way  to 
Mexico,  found  Jerome  of  Aguilar  on  the  island 
of  Cozumel,  and  that  he  planted  a cross  there  and 
commanded  the  natives  to  worship  it.  In  1604 
Gov.  Diego  Fernandez  de  Velasco  removed  this 
cross.  A pagan  priest,  Chilan  Cambal,  inspired 
by  the  sight  of  it,  composed  after  the  event  a 
“ prophetic  ” poem,  in  the  native  language, 
making  reference  to  the  advent  of  the  conqueror. 
Some  ten  years  later  the  adelantado  Monti  jo,  who 
conquered  the  peninsula,  found  the  cross  and  the 
poem,  and  took  it  for  granted  that  the  former  was 
an  Indian  relic  and  that  the  poem  was  a prophecy. 
This  explanation  throws  light  on  many  other 
stories  which  contain  elements  interwoven  after 
the  arrival  of  the  Spaniards. 

The  New  World  cross  had  its  own  well  de- 
fined meaning.  In  fact  it  had  various  uses,  which 
in  time  came  to  be  blended.  The  line  which  con- 
nects the  equinoxes  will  intersect  that  which  joins 
the  solsticial  points  and  thus  form  a cross  or 
Nahai  Ollin,  “ four  movements.”  Similar  crosses 
represent  the  movements  of  the  moon  and  even- 


Aztec  Idol,  Teocalli,  Mexico  City 

„ The  Palemkk  Cross 

Found  in  1790 


39 


The  Pagans 

ing  star.  The  cross  was  a symbol  of  all  these 
heavenly  bodies  and  of  the  changing  seasons  so 
intimately  connected  with  the  movements  of  the 
sun.  It  also  stood  for  the  sun  considered  as  the 
cause  of  life;  and  was  used  to  represent  long 
chronological  periods. 

Phallic  worship  was  also  practised  by  the  Mayas 
and  Quiches.  This  was  represented  by  a cruci- 
form tree  of  life  which  signified  generative  power. 
This  figure  is  pictured  in  both  the  Vatican  and 
Vienna  codices.  The  two  ideas  were  combined 
in  the  famous  cross  of  Palemke.  There  are  two 
human  figures,  one  on  the  right,  the  other  on  the 
left,  of  the  cross ; one  is  offering  a child,  probably 
for  sacrifice.  The  arms  of  the  cross  are  formed 
of  four  chronographic  signs.  The  whole  is  said 
to  represent  a period  of  8,000  years,  and  was 
“ sacred  to  the  sun  as  the  great  creative  power, 
to  the  year  as  the  producer  of  the  rains,  and  to 
the  maximum  period  of  time.1 

The  most  striking  features  in  the  religious  life 
of  the  people  can  best  be  brought  out  by  a study 
of  the  pagan  priesthood.  This  will  suggest  a new 
set  of  comparisons  between  the  ancient  practices 
and  those  of  Romanism. 

The  wild  tribes,  as  already  stated,  had  their 
sorcerers  and  medicine  men.  The  Inca  religion 
had  its  priestly  caste.  In  Mexico  and  Central 


1 W.  W.  Blake.  The  Cross,  Ancient  and  Modern,  p. 
39.  Also  Chavero,  vol.  i,  Mex.  At.  de  los  Siglos. 


40  Needs  of  Latin  America 

America  the  priests  formed  a numerous  and  pow- 
erful class.  Often  warriors  as  well  as  priests, 
they  ruled  by  force  of  might  as  well  as  by  divine 
right;  and  in  this  there  is  a remote  suggestion 
of  the  soldier  bishops  of  medieval  Europe. 

The  priest,  dressed  in  short  black  mantle  or  long 
black  robe ; with  uncut,  unkempt  hair,  was  as  con- 
spicuous a figure  as  the  Roman  Catholic  monk  or 
priest  of  a generation  ago  in  Mexico,  or  to-day  in 
Ecuador.  The  learning  and  religious  lore  of  the 
nation  was  the  almost  exclusive  possession  of  the 
priests,  as  were  the  arts  of  divining  and  popular 
education.  The  priests  had  two  means  of  sup- 
port ; their  share  of  the  tribute  paid  by  conquered 
tribes,  and  the  gifts  of  the  faithful.  The  common 
people  worked  without  remuneration  when  neces- 
sary, on  the  temple  buildings. 

The  heathen  priest  of  the  ancient  civilized 
races  played  an  important  part  in  every  event  in 
the  lives  of  the  people,  from  the  cradle  to  the 
grave.  Mr.  Chavero  lays  great  and  repeated 
stress  on  this  fact.  It  is  a logical  conclusion  from 
every  description  of  their  office  which  I have  read. 
Just  as  the  power  of  the  keys,  baptismal  regenera- 
tion, the  confessional,  penance  and  purgatory,  the 
mass,  extreme  unction,  and  indulgences,  give  the 
Romish  clergy  a sure  hold  on  the  will  of  the 
faithful ; so  also,  though  in  a less  degree,  the 
peculiar  rites  of  paganism  put  the  people  in  the 
power  of  their  priests. 

The  birth  of  a child  of  noble  or  wealthy 


4* 


The  Pagans 

parents  was  an  occasion  for  feasting,  speech- 
making, purifying  washings,  prayers  and  sundry 
symbolical  rites  in  which  the  midwife  was  a 
chief  actor.  Sahagun  tells  us  that  the  midwife 
thus  addressed  the  newborn  child : “ Thou  wast 
created  in  that  house  which  is  the  abode  of  the 
supreme  gods  that  are  above  the  nine  heavens. 
Thou  art  a gift  from  our  son  Quetzalcoatl,  the 
omnipresent,  be  joined  to  thy  mother  Chalchi- 
huitlicue  (the  goddess  of  water.)  ” Touching 
the  child’s  lips  with  moistened  fingers,  she  added : 

“ Take  this,  for  upon  it  thou  hast  to  live,  to  wax 
strong  and  flourish ; by  it  we  obtain  all  necessary 
things,  take  it.”  Touching  the  breast  she  con- 
tinued : “ Take  this  holy  and  pure  water  that  thy 
heart  may  be  cleansed.”  Pouring  water  on  the 
infant’s  head  she  exclaimed : “ Receive,  oh  my 
son,  the  water  of  the  lord  of  the  world,  which  is 
our  life ; with  which  we  wash  and  are  clean.  May 
this  celestial,  light-blue  water  enter  into  thy  body 
and  there  remain.  May  it  destroy  and  remove 
from  thee  all  evil  and  adverse  things  that  were 
given  thee  before  the  beginning  of  the  world. 
Behold,  all  of  us  are  in  the  hands  of  Chalchi’huit- 
licue,  our  mother.”  1 In  the  same  strain  she  con- 
tinued until  the  elaborate  washing  was  ended. 

The  priestly  augurs  were  also  called  in  to  cast 
the  horoscope  of  the  child  in  accordance  with 
signs  dependent  on  the  day  and  hour  of  his  birth. 


1 H.  H.  Bancroft’s  translation. 


42 


Needs  of  Latin  America 


If  the  signs  were  unlucky,  they  alone  knew  how 
to  avert  the  threatened  disaster.  As  human  na- 
ture is  the  same  everywhere,  and  fear  makes  men 
liberal,  those  on  whom  the  fate  of  the  child  was 
supposed  to  depend  were  of  course  liberally  re- 
warded. 

Boys  and  girls  of  the  middle  and  upper  classes 
were  educated  by  the  priests  in  convent  schools. 
The  laboring  class,  then,  as  until  quite  recent 
days,  were  left  in  ignorance,  as  not  worth  in- 
structing. The  school  was  a house  of  penance 
and  of  prayer.  The  students  rose  at  midnight  to 
pray  and  prick  their  flesh  with  sharp  thorns. 
Fasts  were  frequent.  All  this  was  endured  partly 
to  win  divine  favor,  and  partly  to  acquire  that 
stoicism  under  suffering  on  which  the  American 
Indian  justly  prides  himself.  Instruction  was 
given  in  sacred  rites,  music  and  dancing,  in  de- 
portment, hieroglyphic  writing,  and  the  arts  of 
war.  The  native  race  is  still  very  ceremonious 
and  is  even  more  given  to  speech-making  than  the 
Yankee.  Future  preferment  for  the  boys,  or  an 
advantageous  marriage  for  the  girls,  would  often 
depend  on  the  favor  of  their  priestly  instructors. 
Rich  presents  were  given  when  the  pupil  entered 
and  when  he  left  the  school;  and  policy  often 
made  men  devout  when  no  higher  motive  would 
move  them. 

On  leaving  school  the  young  men  and  women 
were  married.  The  whole  ceremony  was  tedious. 
There  were  endless  banquets,  gifts  and  speeches. 


The  Pagans 


43 


Marriage  was  held  in  high  honor,  but,  side  by 
side  with  it,  concubinage  and  worse  forms  of  vice 
were  more  than  tolerated.  The  priestly  augur 
could  as  a rule  prevent  any  marriage  not  to  the 
advantage  of  his  order,  by  an  unfavorable  inter- 
pretation of  the  combined  birth  signs  of  the  man 
and  woman.  The  diviners  were  also  expected  to 
indicate  an  auspicious  day  for  the  marriage.  The 
knot  was  very  literally  tied  by  tying  the  man’s 
mantle  to  the  woman’s  dress.  Four  days  were 
next  passed  in  prayer  and  penance  before  the  mar- 
riage was  actually  consummated.  Then,  at  last, 
the  priest  conducted  the  weary  pair  to  the  nuptial 
chamber,  and  on  the  following  day  they  made  a 
present  of  all  its  rich  furnishings  to  the  temple. 
It  still  costs  money  to  be  suitably  married  by  the 
church  in  Latin  America;  and  with  apparently 
the  same  result  now  as  then,  that  the  ceremony 
is  frequently  dispensed  with  as  too  troublesome 
and  expensive. 

At  every  step  in  the  business  of  life,  the  mer- 
chant and  the  warrior,  the  two  mainstays  of  the 
state,  were  called  upon  to  celebrate  religious 
feasts,  often  of  a very  expensive  character,  and  to 
propitiate  the  gods  by  their  gifts.  After  death 
the  soul  could  be  helped  along  its  terrible  journey 
by  certain  religious  acts  on  the  part  of  the  living; 
just  as  devout  Romanists  still  try  to  shorten  the 
stay  of  deceased  relatives  in  purgatory. 

The  religious  feasts  probably  gave  the  priests 
their  greatest  hold  on  this  pleasure-loving  people. 


44  Needs  of  Latin  America 

The  year  was  divided  into  eighteen  months  of 
twenty  days  each,  followed  by  five  useless  or  un- 
lucky days.  The  month  contained  four  weeks  of 
five  days,  and  every  fifth  day  was  a market  day. 
Ozumba,  only  forty-five  miles  from  Mexico  City, 
is  one  of  the  points  in  which  this  ancient  custom 
is  still  observed.  Every  month  had  one  or  more 
religious  holidays.  There  was  also  a sacred  year  of 
260  days,  divided  into  twenty  months  of  thirteen 
days  each ; and  this  arrangement  added  other 
movable  feasts  to  the  religious  calendar.  The 
religious  holidays  of  the  Roman  Catholic  Church 
have  but  served  to  perpetuate  the  primitive  tend- 
ency to  undue  idleness  and  dissipation,  under  a 
cloak  of  religious  observance.  It  must  have  been 
hard  for  a truly  devout  man  to  find  time  for 
steady  work  under  either  system. 

In  all  the  festivals  the  same  elements  recur, 
namely,  the  preliminary  fast,  the  festal  ban- 
quet, self-torture,  the  sacrifice  of  animal  and  hu- 
man victims,  the  eating  of  human  flesh  as  a re- 
ligious rite,  sacred  dances  and  processions,  the 
use  of  flowers,  feathers  and  other  gay  or  sombre 
trappings,  and  set  prayers  and  speeches,  learned 
by  rote. 

Among  the  human  victims  there  was  one  who 
was  selected  days,  months,  or  even  a year  before 
the  feast.  He  was  trained  and  dressed  to  repre- 
sent the  god  in  whose  honor  the  celebration  was 
held,  treated  with  divine  honors,  and  given  every- 
thing that  could  minister  to  his  enjoyment.  These 


45 


The  Pagans 

victims  were  slaves  or  captives  taken  in  war. 
Men,  women  and  even  little  children  were  sacri- 
ficed. Some  were  flayed  and  the  priests  dressed 
in  the  cast-off  skin.  Some  were  thrown  into 
blazing  fires.  As  a rule  the  heart  was  extracted 
and  offered  to  the  god.  The  body  was  then  taken 
away  and  eaten.  A maiden  was  sacrificed  to  the 
cruel  mother  goddess ; and  children  were  killed  at 
the  springs  of  water.  While  human  sacrifices 
were  more  or  less  common  in  all  America,  they 
reached  a frightful  number,  if  report  is  to  be 
credited,  during  the  last  days  of  Aztec  domina- 
tion. 

The  devout  worshipper  relied  upon  self-torture 
to  ward  off  the  ills  of  life;  and  upon  a kind  of 
confession  which  also  freed  him  from  criminal 
prosecution,  and  which  suggests  the  medieval  rite 
of  asylum.  It  was  a faith  in  penance,  good  works 
and  priestly  absolution,  very  similar  to  the  spirit- 
ual attitude  of  the  average  Roman  Catholic  in  all 
that  region  to-day. 

The  laws  recognized  the  ordinary  crimes 
against  the  individual  and  the  state.  Many  dis- 
tinctions between  right  and  wrong  were  clearly 
perceived.  A sense  of  sin  was  quite  pronounced 
if  we  may  trust  the  translation  of  the  ancient 
prayers  which  have  been  handed  down  to  our 
day.  The  advice  given  to  rulers  on  their  induc- 
tion into  office  was  good.  The  exhortations  of 
a father  to  his  sons,  which  have  been  preserved, 
while  lacking  in  that  spiritual  element  which 


46 


Needs  of  Latin  America 


characterizes  true  Christianity,  are  full  of  whole- 
some counsel.  The  father  begins  by  lamenting 
the  worthlessness  of  his  sons,  expresses  his  fears 
that  they  will  not  maintain  the  honor  of  the 
family,  nor  follow  his  own  worthy  example.  He 
urges  them  to  learn  some  trade  or  profession,  to 
be  diligent  in  business  and  faithful  in  the  religi- 
ous observances,  such  as  prayer,  fasting,  sacred 
music,  songs  and  dances,  and  by  all  the  means  in 
their  power  to  win  the  favor  of  the  gods.  He 
ends  as  follows : “ A few  more  words  only  will 
I add  that  have  been  handed  down  to  us  from  our 
forefathers.  Firstly,  I counsel  you  to  propitiate 
the  gods  who  are  invisible  and  impalpable,  giving 
them  your  whole  soul  and  body.  Look  to  it  that 
you  are  not  puffed  up  with  pride,  that  you  are 
neither  obstinate,  nor  of  a weak,  vacillating  mind, 
but  take  heed  to  be  meek  and  humble  and  to  put 
your  trust  in  the  gods,  lest  they  visit  your  trans- 
gressions upon  you ; for  from  them  nothing  can 
be  hidden,  they  punish  how  and  when  they  please. 

“ Secondly,  my  sons,  endeavor  to  live  at  peace 
with  your  fellow-men.  Treat  all  with  deference 
and  respect ; if  any  speak  ill  of  you,  answer  them 
not  again ; be  kind  and  affable  to  all,  yet  converse 
not  too  freely  with  any ; slander  no  man ; be  pa- 
tient, returning  good  for  evil ; and  the  gods  will 
amply  avenge  your  wrongs. 

“ Lastly,  my  children,  be  not  wasteful  of  your 
goods,  nor  of  your  time,  for  both  are  precious; 
at  all  seasons  pray  to  the  gods  and  take  counsel 


47 


The  Pagans 

with  them ; be  diligent  about  those  things  that 
are  useful.  I have  spoken  enough,  my  duty  is 
done.  Peradventure  you  will  forget  or  take  no 
heed  to  my  words.  As  you  will.  I have  done 
my  duty,  let  him  profit  by  my  discourse  who 
chooses.”  1 

The  whole  system  is  full  of  unexpected  con- 
tradictions. We  find  a legal  code  with  many  ex- 
cellent laws,  many  expressions  of  a sense  of  sin 
in  the  recorded  prayers,  much  politeness  in  social 
intercourse,  and  a child-like  love  of  diversion, 
elegant  speeches,  costly  banquets,  great  skill  in 
hieroglyphic  writing  and  chronological  calcula- 
tions ; but  all  marred  by  a gross  and  cruel  idola- 
try. 

See  the  so-called  Aztec  emperor  and  his  guests 
at  the  dedication  of  the  great  Mexican  teocalli, 
cutting  out  human  hearts  until  too  tired  to  cut 
any  longer.  See  the  springs  of  water  annually 
dyed  red  with  the  blood  of  tender  babes.  Look 
in  on  priest  and  people  at  their  cannibalistic  or- 
gies, the  succulent  upper  joint  sent  to  the  chief. 
Viewed  thus,  paganism  stands  forth  repulsive  in 
its  naked  reality.  From  this  point  of  view  it  pre- 
sents only  contrasts  with  Romanism,  by  whose 
missionaries  these  cruelties  were  denounced  in 
no  measured  terms. 

The  people  probably  did  not  look  at  it  from 
this  standpoint.  Their  sensibilities  were  blunted. 

1 Sahagun,  quoted  in  Nat.  Races,  vol.  iii,  pp.  249,  250. 


48 


Needs  of  Latin  America 


They  enjoyed,  as  do  their  descendants  to-day, 
the  flowers  and  feasting.  The  gaudy  temples, 
painted  idols,  solemn  processions,  sacred  chants, 
the  doleful  beat  of  the  temple  drums — as  noisy 
perhaps  as  the  constant  clanging  of  bells  in 
Catholic  America, — the  stately,  sensuous  dances 
for  which  priest  and  people  carefully  trained,  the 
choruses  of  white-robed  virgins  moving  mysteri- 
ously about  the  temple  precincts,  the  awe-inspir- 
ing penitential  life  of  the  priests  who  took  care 
to  exhibit  on  the  temple  walls  the  bloody  instru- 
ments of  their  self-torture,  their  dress,  now  se- 
vere, now  showy ; all  made  it  impossible  to  long 
forget  the  priesthood  while  it  served  to  strengthen 
their  hold  upon  the  people. 

If  this  study  has  aroused  your  interest  in  the 
present  descendants  of  the  ancient  races,  then  are 
we  ready  to  draw  our  practical  lessons  in  refer- 
ence to  the  problem  which  to-day  confronts  the 
missionary  in  Latin  America.  Bear  in  mind  the 
distinction  made  between  the  less  advanced  tribes 
and  the  civilized  races  in  the  descriptions  given 
of  their  religious  systems.  The  study  of  the  more 
highly  developed  systems,  such  as  that  of  the 
Incas  in  Peru,  and  the  Aztecs  of  Mexico,  makes 
plain  one  reason  at  least  for  the  easy  transition 
from  pagan  to  papal  control. 

We  have  no  desire  to  give  undue  weight  to  the 
resemblances  between  the  heathen  system  and  its 
Roman  Catholic  successor;  yet  we  cannot  fail  to 


The  Pagans 


49 


see  that  resemblances  did  exist,  and  the  Roman 
Catholic  missionaries  were  the  first  to  discover 
them,  so  that  the  devout  Romanist  can  hardly 
blame  us  for  following  in  their  footsteps.  1 do 
not,  however,  lay  stress  upon  the  kind  of  resem- 
blances which  most  attracted  the  attention  of  the 
early  priests  and  monks,  at  which  they  wondered, 
and  which  they  generally  attributed  to  the  mali- 
cious astuteness  of  the  devil.  Ouetzalcoatl  was  not 
St.  Thomas,  nor  is  there  any  proof  that  this  apos- 
tle preached  in  America.  The  hieroglyphics 
which  were  supposed  to  refer  to  Noah  and  his 
flood  are  simply  a part  of  the  picture  history  of 
Aztec  wanderings.  The  pyramid  of  Cholula  was 
not  the  tower  of  Babel.  The  supposed  references 
to  the  sun  of  Joshua  and  the  darkness  at  the  time 
of  the  crucifixion  are  based  on  wild  chronological 
guesses.  The  resemblances  to  Christian  baptism 
and  Jewish  circumcision,  to  the  Lord’s  Supper, 
to  Romish  confirmation,  penance  and  confession 
in  certain  heathen  rites,  while  curious  and  in- 
structive, were  only  partial,  and  at  the  most,  only 
show  that  the  human  conscience,  when  groping 
in  the  darkness,  tries  to  express  its  sense  of  sin 
and  weakness,  its  longing  for  pardon,  purification 
and  divine  support,  in  some  outward  rite.  Such 
parallels  can  be  found  in  other  heathen  religions, 
and  they  do  but  show  the  naturalness  of  a sym- 
bolism which  has  been  so  universally  employed. 

The  resemblances  on  which  special  emphasis 
should  be  laid  are  not  in  creed,  but  in  method. 


50  Needs  of  Latin  America 

They  have  nothing  to  do  with  what  is  of  the  es- 
sence of  Christianity,  but  with  those  additions 
made  by  Romanism  which  have  served  to  increase 
the  wealth  and  power  of  the  church,  and  give  well 
nigh  absolute  control  to  the  priesthood  over  the 
heart  and  conscience  of  the  people.  Both  systems 
reveal  keen  political  insight  and  a deep  under- 
standing of  human  nature. 

In  the  transition  from  the  old  to  the  new  eccles- 
iastical control  there  were,  of  course,  many  real 
conversions.  For  the  majority  of  the  Indians, 
however,  it  was  simply  a transfer  of  allegiance 
from  one  set  of  priests  to  another.  Once  force  of 
arms  had  proved  the  Catholic  saints  and  soldiers 
to  be  the  stronger,  the  Indian,  except  when  he  wor- 
shipped his  old  idols  in  secret,  simply  abandoned 
them  for  the  God  and  saints  of  Romanism ; the 
bloody  sacrifice  of  the  old  worship  for  the  blood- 
less sacrifice  of  the  mass.  He  still  bowed  before 
images,  only  now  of  Christ,  the  Virgin  Mother 
and  the  saints.  He  still  had  penance  and  confes- 
sion, processions,  fasts  and  feasts,  convent  schools 
and  religious  holidays.  In  what  I shall  have  to 
say  of  Roman  Catholic  missions,  these  points, 
together  with  the  bodily  transfer  of  heathen  ele- 
ments into  Romish  feasts,  will  be  taken  up  again. 
Ponder,  however,  this  fact,  that  it  was  where 
paganism  had  reached  its  highest  ceremonial  de- 
velopment that  Romanism  won  its  largest  ac- 
quisitions. Has  this  fact  no  significance? 

The  second  reason  for  attaching  value  to  this 


The  Pagans 


5i 


study,  is  the  fact  that,  in  Latin  America,  pagan 
Indians  are  still  to  be  numbered  by  hundreds  of 
thousands,  even  by  millions.  The  best  elements 
of  the  pagan  civilization  were  destroyed  or 
adapted  to  Romish  uses ; the  cruder  forms  still 
survive  in  unexplored  and  inaccessible  regions,  or 
even  side  by  side  with  Romanism,  in  places  which, 
after  four  centuries,  are  still  untouched,  or  only 
slightly  influenced,  by  Christianity  even  in  its  Ro- 
man Catholic  form. 

Take  Mexico  as  our  first  example.  According 
to  the  census  of  1875,  there  were  three  and  a half 
millions  of  Indians  in  that  republic,  aside  from 
millions  more  of  mixed  race.  These  Indians  live 
in  some  degree  of  isolation  from  the  rest  of  the 
people,  even  when  mingling  with  them  in  the  mar- 
ket place  and  on  the  street.  Many  inhabit  the 
most  remote  and  inaccessible  mountain  regions.  A 
Mexican  statesman,  the  Hon.  Matias  Romero,  so 
long  Mexico’s  minister  to  the  United  States,  says : 
“ The  Mexican  Indians  are  on  the  whole  a hard- 
working, sober,  moral  and  enduring  race,  and, 
when  educated,  they  produce  very  distinguished 
men.  Some  of  our  most  prominent  public  men  in 
Mexico,  like  Jaurez  as  a statesman,  and  Morelos 
as  a soldier,  were  pure-blooded  Indians ; and  for- 
tunately there  is  no  prejudice  against  their  race  in 
Mexico,  and  so,  when  they  are  educated,  they  are 
accepted  in  marriage  amongst  the  highest  fami- 
lies of  pure  Spanish  blood.”  And  he  might  have 
added  that  Altamirano,  known  in  Mexican  literary 


52  Needs  of  Latin  America 

circles  as  the  Master,  was  an  Indian  from  Tixtla, 
Guerrero. 

Mr.  Romero  also  describes  the  life  of  the  In- 
dians. He  says : “ I have  been  a great  deal  among 
them,  and  my  knowledge  of  their  characteristics 
only  increases  my  sympathy  and  admiration  for 
them.  In  the  state  of  Oaxaca,  for  instance,  where 
I spent  the  early  years  of  my  life,  I have  seen 
Indians  from  the  mountain  districts,  who,  when 
they  had  to  go  to  the  capital,  especially  to  carry 
money,  would  form  parties  of  eight  or  ten  to  make 
a ten  days’  round  trip,  carrying  with  them  their 
food,  which  consists  of  roasted  ground  corn, 
which  they  take  three  times  a day,  stopping  at  a 
brook  to  mix  it  with  water  and  sleeping  on  the 
bare  ground,  preferring  always  the  open  air ; get- 
ting up  before  daylight  and  starting  on  their  jour- 
ney at  daybreak,  immediately  after  their  early 
meal,  speaking  no  Spanish  and  travelling  about 
forty  miles  a day.  When  they  reached  the  city 
of  Oaxaca  they  would  remain  there  one  or  two 
days,  and  go  back  to  their  homes  without  taking 
part  in  any  dissipation.  They  prefer  to  live  in 
the  high,  cool  localities,  and  they  have  their  patch 
of  ground  to  raise  corn  and  a few  vegetables  in 
the  hot  lowlands,  sometimes  thirty  miles  away 
from  their  homes,  and  carry  their  crops  on  their 
backs  for  all  that  distance.  They  make  very 
good  soldiers,  and  military  leaders  have  used  them 
to. great  advantage  during  our  revolutions.”1 


1 Mexico  and  the  United  States,  p.  75. 


53 


The  Pagans 

My  own  experience  in  the  Indian  villages  where 
we  have  work  agrees  with  these  statements,  ex- 
cept that  on  feast  days,  I have  seen  the  Indians 
make  too  free  use  of  intoxicants  and  exhibit  too 
great  a love  for  gambling. 

The  religious  destitution  of  these  millions  of 
aborigines  is  admitted  by  Mr.  Romero.  He  says : 
“ It  is  true  that  a great  many  Mexicans,  namely, 
the  Indians,  do  not  know  much  about  religion  and 
keep  to  their  old  idolatry,  having  changed  only 
their  idols,  that  is,  replaced  their  old  deities  with 
the  images  of  the  saints  of  the  Catholic  Church, 
but  it  would  be  difficult  for  the  Protestant  mis- 
sionaries to  reach  them.  The  Spaniards  labored 
zealously  to  make  the  natives  adopt  the  Catholic 
religion,  and  although  they  succeeded  wonder- 
fully, it  was  a task  too  difficult  to  be  fully  accom- 
plished in  the  three  centuries  of  the  Spanish  domi- 
nation in  Mexico.”  And  we  may  add  that,  under 
the  Republic,  the  priests  have  done  even  less. 
Thus,  among  the  Indians  of  Mexico,  there  is  a 
mass  of  heathenism,  in  fact,  if  not  in  name,  which 
invites  the  labors  of  the  Protestant  teacher  and 
preacher ; and  the  same  is  true  in  Central  America. 

If  now  we  turn  to  Brazil  and  Spanish  South 
America  we  find  the  heathenism  and  destitution 
of  the  Indians  to  be  even  more  appalling.  In 
Brazil  the  milder  Indian  races  which  inhabited 
the  warm,  low-lying  coast  belt  were  either  de- 
stroyed, enslaved,  absorbed  by  marriage  into  the 
mixed  race,  or  driven  back  into  the  interior  where 


54 


Needs  of  Latin  America 


the  native  races  are  still  to  be  found  in  a savage 
state,  roaming  over  vast  plains,  or  through  the 
forests,  or  steering  their  canoes  along  the  many 
miles  of  waterway.  Especially  is  this  true  in  the 
Amazonian  region,  not  unlike  a lake  set  thick 
with  islands,  which  was  until  recent  years  prac- 
tically inaccessible  to  the  Portuguese  owners  of 
the  soil. 

The  Indians  of  the  interior  are  known  to  the 
Portuguese  as  gentios,  or  heathen.  Reports  con- 
cerning them  are  not  very  encouraging.  One 
writer  says : “ The  savages  south  of  the  equator 
have  all  been  found  to  be  exceedingly  deficient  in 
any  religious  idea.  None  of  them,  when  first 
visited,  seemed  to  have  the  faintest  conception  of 
the  Great  Spirit.”  It  is  added : “ Attempts  to 
civilize  them  have  proved  abortive,  except  when 
they  are  held  in  a state  of  pupilage,  as  they  were 
by  the  Jesuits,  or  under  the  rigid  discipline  of  the 
Brazilian  army.” 

Half  a century  ago  a minister  of  the  empire 
reported  but  nineteen  thousand  Christian,  that  is, 
Roman  Catholic,  Indians.  In  1898  Mr.  W.  A. 
Cooke  was  sent  to  the  Cherentes  of  Goyaz  by 
the  Christian  Alliance.  He  found  that  “ the  In- 
dians had  taken  over  all  of  the  vices,  but  few  of 
the  virtues  of  the  white  man.  The  monks,”  he 
says,  “ have  had  nominal  charge  of  them  for 
many  years,  but  instead  of  Christianizing  the  poor 
pagans,  they  have  only  succeeded  in  paganizing  a 
few  Christian  ceremonies.” 


The  Pagans 


55 


The  historical  Sketch  of  Presbyterian  Mis- 
sions has  this  significant  statement : “ Over 

against  the  bright  picture  of  work  successfully 
done  through  God’s  blessing,  there  still  stands 
the  dark  picture  of  the  many  states  in  which 
no  representative  of  our  church  holds  up  the 
standard  of  the  Cross,  and  darker  still,  the  view 
of  that  vast  territory  occupied  by  the  Indians 
where  no  Christian  denomination  has  ever  en- 
tered with  the  Word  of  Life.  The  Indians 
have  undisputed  possession  of  four-fifths  of  Bra- 
zil, and  their  number  is  variously  estimated  from 
600,000  to  2,000,000.  Dr.  Couto  Magalhaes, 
an  accepted  authority,  believes  them  to  number 
about  one  million.  That  they  are  accessible  to 
missionary  workers  is  evidenced  by  the  fact  that 
one  chief  travelled  a thousand  miles  to  Sao  Paulo 
to  beg  of  the  missionaries  that  some  one  be  sent 
to  teach  his  people.  Here  we  have,  lying  at  our 
door,  a pagan  territory  equal  in  size  to  the  whole 
of  Europe,  with  one  million  souls  ignorant  of 
Christ’s  love  and  salvation,  neglected  and  appar- 
ently forgotten  by  God’s  people,  and  their  cry  for 
help  unheeded  by  the  church.”  1 

To  Brazil  must  be  added  the  interior  regions 
of  Spanish  South  America;  of  Venezuela,  Col- 
ombia, Ecuador  and  Peru,  the  plains  of  Argen- 
tina, Uruguay,  Paraguay  and  Patagonia;  the 
mountains  of  Chile  and  the  colder  regions  in  the 


1 1897,  p.  322. 


56  Needs  of  Latin  America 

far  south ; making  a total  pagan  population  esti- 
mated at  from  four  to  five  million. 

Not  to  refer  to  older  works  which  make  similar 
statements,  let  me  cite  the  testimony  of  two  little 
books  of  recent  date.  One  is  called  “ South 
America,  the  Neglected  Continent ; ” the  other, 
“ South  America — The  Dark  Continent.”  The 
former  contains  a map  of  South  America  which 
paints  the  whole  interior  black,  with  no  ray  of 
light  from  any  missionary  station  in  the  heart  of 
the  continent.  The  latter  contains  some  recent 
articles  and  addresses  of  Rev.  Emilio  Olsson,  for 
seventeen  years  an  evangelist  in  South  America. 
He  says:  “ The  interior  of  South  America  is  not 
known  to  the  civilized  world.  Truly  Central 
Africa  is  better  known  to  Christian  nations  than 
Central  South  America.”  “ My  travels,”  he  says, 
“ have  covered  over  fifty  thousand  miles,  3,000  of 
which  I have  made  on  muleback  and  horseback, 
and  much  of  it  on  foot,  always  carrying  my  Bi- 
bles. To  forty-two  different  nationalities  arid 
tribes  I have  presented  the  Word  of  God,  and  I 
have  reached,  with  the  gospel,  over  one  million 
souls.  Six  times  have  I crossed  the  great  Andes ; 
have  visited  many  places  where  hardly  a white 
man  had  ever  been  before,  and  encountered  nu- 
merous tribes  unknown  to  the  civilized  world; 
and  altogether  my  journeyings  from  Patagonia  to 
the  Amazon,  and  along  its  tributaries,  might  be 
compared  to  those  of  Stanley  and  Livingstone  in 
Darkest  Africa.  Truly  Darkest  Africa  is  better 


57 


The  Pagans 

known  to-day  than  darkest  South  America,  our 
sister  continent.  I have  journeyed  3,000  miles 
through  the  interior  without  meeting  a single 
Protestant  missionary.”  Mr.  Olsson  also  de- 
scribes the  paganism  of  many  tribes  of  that  vast 
interior. 

Friends,  the  pagan  Indians  of  Latin  America 
make  their  appeal  to  the  Protestant  missionary 
churches  of  our  more  favored  land.  What  Romish 
missions  failed  to  do,  shall  we  be  able  to  perform  ? 

In  the  third  place,  this  glance  at  pagan  beliefs 
is  of  value  because  it  involves  a study  of  Indian 
character,  and  thus  enables  us  to  understand  better 
the  masses  of  mixed  race  who  still  form  the  bulk 
of  the  population, — the  typical  Latin  American 
race  of  to-day.  They  are  proud  of  their  Indian 
blood,  and  magnify  the  greatness  of  their  ancient 
civilizations.  We  can  but  hint  at  the  many  aspects 
of  the  question.  We  find  still,  for  example,  the 
same  general  attitude  toward  life,  the  same  heroic 
fortitude,  the  same  love  of  diversions,  the  same 
willingness  to  make  incredible  sacrifices  for  some 
splendid  display  that  shall  be  remembered  with  a 
thrill  of  pride  to  the  end  of  life,  the  same  sensitive 
pride  and  generous  hospitality,  the  same  import- 
ance attached  to  the  endless  formalities  of  social 
intercourse,  the  same  tendency  to  be  satisfied  with 
formalism  in  religion.  In  all  these  respects  the 
Latin  American  of  mixed  race  receives  a similar 
inheritance  from  his  Indian  and  his  Iberian  an- 
cestors. 


58  Needs  of  Latin  America 

Our  study  of  this  problem  suggests  still  another 
important  truth,  often  of  vital  importance.  The 
American  missionary,  in  his  full  hearted  enthu- 
siasm, does  not  always  take  time  to  understand 
the  people  whose  good  will  he  desires  to  win. 
Only  good  can  result  from  a study  of  native  char- 
acter and  traditions  similar  to  that  herein  sug- 
gested. The  Anglo-Saxon,  when  he  crosses  to 
the  south  of  the  Rio  Grande,  is  introduced  into  a 
new  atmosphere,  is  brought  face  to  face  with  cus- 
toms and  habits  against  which  he  at  first  is  in- 
clined to  rebel.  The  social  code  is  somewhat  dif- 
ferent, and  the  mental  attitude  is  different.  The 
missionary,  if  a student  of  human  nature,  soon 
begins  to  recognize  differences  in  many  subtle 
but  significant  details.  To  succeed  among  the 
sensitive,  ceremoniously  polite  descendants  of  the 
Latin  and  the  Indian  peoples,  we  must  distin- 
guish between  our  Americanism  and  Christianity, 
and  try  to  adapt  ourselves  to  our  surroundings 
in  that  good  sense  in  which  Paul  became  “ all 
things  to  all  men,  if  by  any  means  he  might  win 
some.” 

In  the  last  place,  I hope  that  our  present  study 
has  also  made  plain  the  encouraging  fact  that  re- 
ligion was  a large  part  of  the  primitive  Ameri- 
can’s life.  He  was  devout  as  a pagan ; he  is  de- 
vout to-day  as  a Roman  Catholic ; he  will  be,  and 
in  many  instances  already  is,  equally  devout  as  a 
Protestant,  evangelical  Christian. 


Lecture  II — THE  PAPISTS 


“ Peace  be  with  you  and  your  people, 

Peace  of  prayer  and  peace  of  pardon, 

Peace  of  Christ  and  joy  of  Mary. 

Then  the  Black-Robe  Chief,  the  prophet, 
Told  his  message  to  the  people. 

Told  the  purport  of  his  mission, 

Told  them  of  the  Virgin  Mary, 

And  her  blessed  Son,  the  Saviour. 

And  the  chiefs  made  answer,  saying : 

‘ We  have  listened  to  your  message, 

We  have  heard  your  words  of  wisdom, 

We  will  think  on  what  you  tell  us, 

It  is  well  for  us,  O brothers, 

That  you  came  so  far  to  save  us.’  ” 

— Hiawatha. 


59 


Synopsis  of  Lecture  II 

Introductory. — Glorious  age  for  Spain  and  Portugal. — 
Rapid  conquest  and  colonization  of  New  World. — Three 
factors  aided  missionaries. — First,  the  conquerors  and 
colonists. — Lust  for  gold. — Crusaders  in  a holy  war. — 
Banner  of  Cortes. — Second  factor,  the  mixed  race. — Roman 
Catholic  by  inheritance. — Third  factor,  acceptance  of 
Romanism  by  conquered  Indians. — Reasons. 

Dominicans  as  defenders  of  the  Indians. — Las  Casas. — 
Bull  of  Paul  III. 

1.  Missionaries  and  Their  Methods. — Arrival  and 
spread. — Heroism  of  monks  and  priests. — Franciscans, 
Dominicans,  Jesuits  most  prominent. 

Their  method.  i.  Destruction. — Cozumel. — Tabasco. — ■ 
Prescott’s  comment. — Las  Casas  on  idols  in  Cuzco. — Man- 
cera  in  New  Granada. — Children  as  iconoclasts. — The 
Omar  of  New  Spain. 

2.  Construction. — Roman  Catholic  temples  and  convents. 
— Franciscan  church  and  convent,  Mexico  City. — Cathedral 
and  monastery  in  Cuzco. — Cathedral,  Mexico  City. — Ex- 
travagance of  religious  orders. — Relays  of  Indian  work- 
men.— Churches  often  fortresses. — Power  of  missionaries 
over  Indians. 

3..  Instruction. — Kind  and  degree. — Letter  of  Pedro 
Gante,  1529. — Of  Bishop  Zumarraga,  1531. — Children 
taught  to  read,  write  and  sing. — Compulsory  attendance  on 
services. — System  of  mnemonics. — Text-books  and  printing 
presses. — Defects  of  system. — Indians  remained  ignorant. — 
Still  practised  old  idolatries. 

Jesuit  missions. — Reductions  in  Paraguay. — Failure 
among  fierce  tribes  of  pampas. — Success  with  milder  Guara- 
nies.— Rudimentary  education. — Jesuits  the  Manco  Capacs 
of  Paraguay. — Fear  of  their  political  power  cause  of  de- 
struction.— Indians  return  to  savage  life. 

II.  Wealth  and  Power  of  the  Church. — Union  of 
Church  and  State. — Some  conspicuous  features. 

1.  The  religious  feasts. — Unworthy  features. — Imitators 
of  Demetrius. — Good  Friday  in  Rio  de  Janeiro. — Passion 
Play  in  Mexico. — Copocobana,  Bolivia. — Guadalupe,  Mexico. 

2.  The  Inquisition. — Not  used  against  Indians. — Number 
of  processes  in  Mexico. — Description  of  auto-de-fe  by  eye- 
witness.— Patriot  Morelos  last  victim  in  Mexico,  1815. 

3.  The  Saints. — Popular  biographies. — Santa  Rosa  of 
Lima. — Jose  de  Anchieta  and  Almeida,  Brazil. — What 
ideals ! 

III.  Corruption  and  Failure. — Immorality,  especially  of 
clergy. — Romanism  in  Brazil. — Blackford’s  testimony. — 
The  condition  of  Ecuador  typical. 

Conclusion. — Romanism  has  failed  thus  far  as  a guide 
and  educator. — Pure  gospel  needed. 


60 


LECTURE  II. 


The  Papists 

Dogma  has  not  succeeded  dogma,  but  only  ceremony 
to  ceremony.  — Humboldt. 

Christianity  instead  of  fulfilling  its  mission  of  en- 
lightening, converting  and  sanctifying  the  natives,  was 
itself  converted.  Paganism  was  baptized,  Christianity 
was  paganized.  — Abbott. 

We  are  now  to  consider  the  attempt  of  Roman 
Catholicism  to  conquer  paganism.  It  is  the  sec- 
ond act  in  the  drama  of  Latin  America’s  religious 
development.  Across  the  broad  surface  of  the 
Atlantic  the  white  winged  ships  of  Spain  and 
Portugal  fly  to  the  shores  of  the  New  World. 
The  apparently  inexhaustible  supplies  of  mineral 
wealth,  and  the  unknown  vastness  of  the  new 
possessions  have  fired  the  imagination  and  given 
birth  to  most  extravagant  conjecture.  The  peo- 
ple and  their  civilization  have  been  reported  as 
something  never  seen  before ; and  it  is  asserted 
that  at  every  turn  the  unexpected  bursts  upon  the 
excited  vision. 

A fever  of  exploration  and  conquest  seized  with 
special  force  upon  the  people  of  Spain  and  Portu- 
gal whose  daring  navigators  were  nearest  to  the 
new  scene  of  action.  It  was  a glorious  age  for 

61 


62 


Needs  of  Latin  America 


the  nations  of  the  Spanish  peninsula.  Greeks  and 
Phoenicians  had  once  been  the  sea-faring  pioneers 
and  discoverers,  but  now  that  the  wide  Atlantic 
is  to  be  traversed,  the  mantle  of  enterprise  and 
discovery  falls  upon  men  of  Iberian  descent  and 
they  are  endowed  with  a double  portion  of  the 
restless  spirit  of  adventure.  “ The  eagerness  to 
explore  the  wonderful  secrets  of  the  new  hemi- 
sphere became  so  active  that  the  principal  cities 
of  Spain  were,  in  a manner  depopulated,  as  emi- 
grants thronged  in  large  numbers  to  take  their 
chance  upon  the  deep.”  It  seemed  as  though 
the  chief  cities  would  be  left  “ almost  to  the 
women  ” and  the  children,  as  was  said  of  Seville, 
in  1525.1 

Following  hard  on  the  heels  of  Columbus,  new 
adventurers  landed  on  the  islands  and  mainland 
of  North  and  South  America,  from  Florida  to  the 
straits  of  Magellan.  Within  little  more  than  a 
generation  this  long  line  of  coast  was  dotted 
with  settlements  and  bands  of  adventurous  ex- 
plorers had  penetrated  far  into  the  interior  of  the 

1 “ The  Venetian  ambassador,  Andrea  Navagiero,  who 
travelled  through  Spain  in  1525,  near  the  period  of 
the  commencement  of  our  narrative,  notices  the  gen- 
eral fever  of  emigration.  Seville,  in  particular,  the 
great  port  of  embarkation,  was  so  stripped  of  its  in- 
habitants, he  says,  ‘ that  the  city  was  left  almost  to  the 
women  ’ Viagge  fatto  in  Spagna  (Vinegia,  1563,  fol. 
15)  ” Prescott’s  “ Conquest  of  Peru,”  p.  189,  Lippincott 
and  Co.,  i860. 


63 


The  Papists 

continent,  following  the  course  of  the  rivers 
wherever  possible,  or  toiling  on  foot  through  the 
long  grass  of  the  pampas  and  savannahs,  or  the 
tangled  undergrowth  of  interminable  forests ; up 
the  steep  sides  of  elevated  table-lands  and  amid 
the  snows  and  rocky  fastnesses  of  the  loftiest 
mountain  ranges.  They  suffered  from  every  form 
of  danger  and  privation;  from  hunger,  heat  and 
cold  and  deadly  fevers,  together  with  the  fierce 
hostility  of  the  tribes  whose  territory  they  in- 
vaded and  whose  vengeance  they  themselves 
aroused  by  repeated  acts  of  cruelty. 

The  rapidity  with  which  date  follows  date  in 
a tabulated  statement  of  discoveries,  is  proof  of 
the  feverish  haste  with  which  the  work  of  con- 
quest and  colonization  was  accomplished.  In  1492 
Columbus  planted  the  cross  and  the  standard  of 
Spain  on  a small  island  in  the  West  Indies.  In 
1495  Hispaniola,  or  Haiti,  was  made  the  centre 
of  Spanish  authority  in  the  New  World.  In  1500 
Brazil  was  discovered.  The  Rio  de  la  Plata  was 
entered  in  1508,  Cuba  was  subjugated  in  1511. 
Two  years  later  Balboa  crossed  the  Isthmus  of 
Darien  and  took  dramatic  possession  of  the  Pa- 
cific for  the  Spanish  crown.  By  1521  Cortes  had 
conquered  Mexico.  Ten  years  later  Pizarro  over- 
turned the  Peruvian  empire  and'  stripped  the 
Incas  of  their  fabulous  wealth.  Four  years  more 
rolled  by,  and  the  first  disastrous  Attempt  was 
made  to  build  the  city  now  known  as  Buenos 


6 4 Needs  of  Latin  America 

Ayres;  and  in  1547  Santiago  de  Chile  was 
founded. 

Into  this  vast  territory  with  its  millions  of  pa- 
gan Indians  the  Roman  Catholic  monks  and 
priests  entered,  side  by  side  with  the  conquering 
colonists.  Missionaries  were  required  to  accom- 
pany the  later  expeditions  sent  to  the  New  World 
for  conquest  or  discovery;  and  in  1516,  Cardinal 
Cisneros  commanded  all  vessels  bound  for  Amer- 
ica to  carry  at  least  one  monk  or  priest.  In  1526 
the  Spanish  monarch  passed  a decree  to  the  same 
effect;  and  it  is  still  the  boast  of  the  Franciscan, 
Dominican  and  Hieronomite  monks,  that  they 
looked  with  favor  on  the  plans  of  Columbus  and 
helped  him  obtain  the  support  of  Ferdinand  and 
Isabella. 

As  early  as  1493,  Bernardo  Boil,  first  apostolic 
vicar  to  the  New  World,  landed  in  Haiti  as  su- 
perior of  a band  of  twelve  missionaries,  one  of 
whom  was  Marchena,  the  friend  of  Columbus. 
Marchena  built,  in  the  town  of  Isabella,  a rude 
church,  the  first  in  the  New  World.  By  1505  the 
Franciscans  of  Haiti,  Cuba  and  Jamaica  had  so 
increased  in  numbers  that  they  united  to  form  the 
province  of  Santa  Cruz.  The  name  commemo- 
rates a miraculous  interposition  of  the  Virgin 
Mary  to  save  the  cross  from  destruction  by  a mob 
of  natives  who  were  thus  converted.  Tales  of  the 
marvelous  are  numerous  in  the  narratives  of  Ro- 
man Catholic  missionaries.  Their  lives  were  an 
epic  struggle  in  a hand  to  hand  conflict  with  the 


The  Papists  65 

devil  and  his  emissaries  and  they  were  only  saved 
from  death  by  miraculous  divine  interpositions. 

Of  the  many  idols  sent  to  Spain,  Cardinal 
Jimenez  gave  a quantity  to  the  University  of  Al- 
cala, as  trophies  of  victories  over  the  devil.  In 
1510,  Las  Casas,  the  heroic  protector  of  the  Indi- 
ans, was  ordained ; the  first  presbyter  consecrated 
in  America.  In  the  same  year  the  bishoprics  of 
Santo  Domingo,  Concepcion  and  San  Juan  de 
Puerto  Rico  were  founded.  The  tithe  and  first 
fruits  of  all  except  gold,  silver  and  precious 
stones,  were  set  apart  for  the  erection  of  churches 
and  hospitals,  and  for  the  support  of  the  clergy. 
This  was  the  humble  beginning  of  what  after- 
wards became  a source  of  wealth  and  corruption. 

In  1514,  the  bishopric  of  Darien,  the  first  on  the 
mainland  was  erected ; and  that  same  year  Las 
Casas  baptized  a thousand  children  on  a trip 
through  Cuba.  Cordoba  and  Montesinos  had  al- 
ready reached  the  mainland  of  South  America 
and  started  a successful  mission  on  the  coast  of 
Venezuela,  but  the  injustice  and  cruelty  of  the 
Spanish  pearl-fishers,  in  their  treatment  of  the 
natives,  led  to  the  massacre  of  the  missionaries, 
and  this  was  but  one  of  many  such  retaliatory  acts 
of  violence  in  which  the  monks  suffered  for  the 
sins  of  their  countrymen. 

Later  on,  a missionary  who,  after  the  conquest 
of  Peru,  attempted  the  conversion  of  a fugitive 
Inca,  was  himself  cruelly  murdered  and  his  bones, 
made  into  flutes,  were  sent  throughout  the  tribe. 


66 


Needs  of  Latin  America 


Undaunted  by  native  defiance  and  deeds  of 
cruelty,  the  missionaries,  entering  in  ever  increas- 
ing numbers,  spread  over  what  is  now  Venezuela 
and  Colombia.  They  entered  Mexico,  after  its 
conquest  by  Cortes ; and  Peru  in  the  footsteps  of 
Pizarro ; and  soon  spread  over  the  land. 

Valencia  and  his  companions,  known  as  the 
twelve  apostles  of  Mexico,  toiled  barefoot  all  the 
way  from  Vera  Cruz  to  Mexico  City,  where  they 
were  received  by  Cortes  and  his  captains  with  a 
great  show  of  reverence.  The  conquerors  came 
out  to  meet  the  missionaries,  and  on  bended  knee 
bade  them  welcome  to  their  field  of  labor,  promis- 
ing them  all  due  homage,  and  help  in  their  arduous 
task.  The  scene  is  supposed  to  have  impressed 
the  natives  with  a proper  idea  of  the  sanctity  and 
self-sacrifice,  the  poverty  and  power,  of  these 
humble  representatives  of  the  Church,  before 
whom  the  haughty  conquerors  bowed  in  meek 
subjection.  The  Jesuits  went  everywhere,  but  spe- 
cial praise  has  been  given  to  their  work  among 
the  Indians  in  Paraguay,  Brazil  and  Northern 
Mexico,  reaching  into  California  and  other  por- 
tions of  our  own  Southwest. 

In  the  earlier  days,  Franciscans  and  Domini- 
cans, not  to  mention  monks  of  many  other  orders, 
and  secular  priests,  were  even  more  prominent. 
There  was  a keen  rivalry  between  the  secular  and 
the  regtdar  clergy.  We  have  not  time  to  follow  in 
detail  the  labors  of  any  one  missionary,  although 


Church  or  Guadalupe,  Mexico  City 


The  Papists  67 

the  lives  of  many  are  of  thrilling  interest.  From 
the  towns  built  by  their  compatriots,  they  went 
forth  in  groups,  by  twos,  or  even  singly;  and 
scattered  themselves  over  the  entire  country.  They 
were  undeterred  by  any  obstacle  and  undaunted 
by  any  danger.  They  endured  the  severest  priva- 
tions, and  many  lost  their  lives  from  the  fatigues 
of  toil,  the  ravages  of  disease,  or  the  violence  of 
hostile  savages.  They  counted  it  all  joy  to  thus 
win  the  martyr’s  crown.  A tone  of  intense  de- 
votion and  religious  fervor  characterizes  the  per- 
sonal memoirs  of  these  heroic  pioneers.  Few 
Protestant  missionaries  have  been  called  upon  to 
endure  greater  hardships  than  they.  There  are, 
however,  in  America  to-day,  mission  fields  whose 
successful  occupancy  calls  for  equal  heroism.  Are 
there  not  men  who  are  ready  to  go?  Will  not 
our  churches  send  them? 

In  their  work  for  the  conversion  of  the  na- 
tives, the  missionaries  had  to  reckon  with  the 
presence  of  three  other  active  agencies  or  factors 
in  the  problem,  which  both  helped  and  hindered 
them  in  their  work ; namely,  the  conquerors  and 
colonists  who  were  Roman  Catholic  by  inheri- 
tance ; the  mixed  race  which  rapidly  grew  up  and 
also  inherited  Romish  beliefs  from  their  fathers; 
and  the  subjugated  Indians,  among  whom  the 
missionaries  chiefly  labored  and  won  their  most 
permanent  victories.  Let  us  begin  our  study  by 
attempting  to  catch  the  spirit  which  animated  the 


68  Needs  of  Latin  America 

Spanish  and  Portuguese  conquerors  and  their  fol- 
lowers. 

The  relentless  invaders  were  animated  by  two 
supreme  motives.  One  of  these  has  been  char- 
acterized as  “ the  cursed  lust  for  gold.”  The 
other  was  the  zeal  of  a crusader  engaged  in  a 
“ holy  war  ” against  the  infidel.  The  first  was 
the  same  insatiable  passion  which,  in  more  recent 
years,  has  drawn  men  to  California  and  the 
Klondike.  Cortes  bluntly  told  the  messengers  of 
Montezuma  that  he  and  his  companions  suffered 
from  “ a disease  of  the  heart  ” which  could  be 
cured  only  with  gold.  He  and  all  his  imitators 
took  heroic  doses  of  the  “ gold  cure  ” ; but  the 
mad  lust  was  never  deadened.  This  passion  added 
to  the  difficulties  of  the  missionaries.  Clavijero 
makes  the  terrible  charge  that,  in  one  year  of 
merciless  massacre,  more  victims  were  sacrificed 
to  avarice  and  ambition  than  had  ever  been  of- 
fered by  the  Indians  to  their  gods.  This  charge, 
in  one  form  or  another,  is  repeated  by  all  who 
study  the  question  and  has  never  been  successfully 
refuted. 

As  early  as  1499,  Columbus  introduced  the 
system  of  encomiendas,  so  fruitful  in  evil  for 
the  Indians  of  all  Spanish  America.  It  was  well 
meant,  as  a means  to  develop  the  resources  of 
the  country ; and  at  the  same  time  educate  the  na- 
tives and  abolish  idolatry ; but  it  did  not  reckon 
with  the  weakness  and  wickedness  of  human  na- 
ture. Every  Spaniard  of  rank  was  given  control 


The  Papists  69 

of  a certain  number  of  natives  who  were  to  work 
for  him  a part  of  the  time ; while,  in  return,  he 
was  to  care  for  their  general  and  religious  in- 
struction. All  attempts  to  modify  or  regulate  the 
system  were  futile.  In  the  mines,  and  on  the  large 
estates,  the  Indians  were  virtually  the  slaves  of 
foreign  masters,  and  often  treated  with  cruelty. 
Ercilla  in  his  Epic,  the  Araucana,  which  celebrates 
the  heroic  resistance  of  the  Araucanians  of  Chile, 
who  were  never  subdued,  thus  accuses  his  coun- 
trymen. It  is  the  statement  of  a Spaniard  who 
knew  the  facts  at  the  time : 

“ The  seas  of  blood  in  these  new  countries  spilt, 

If  that  my  judgment  be  in  aught  of  worth. 

Have  hopes  o’erthrown  on  conquest  that  were  built, 
Drowning  the  harvests  of  this  golden  earth. 

For  Spanish  inhumanity  and  guilt, 

Transgressing  all  the  laws  of  war,  gave  birth 

To  such  atrocities  as  ne’er  before 

Deluged  a conquered  land  with  native  gore.”  1 

This  cruel  oppression  of  the  Indians  was  justi- 
fied in  some  quarters  by  a denial  that  they  pos- 
sessed immortal  souls.  Vetancourt  tells  us  that 
some  of  the  foreign  masters  maintained  that  “ the 
Indians  were  not  rational,”  and  could  therefore  be 
used  like  any  other  beast  of  burden.  The  Domini- 
cans stand  out  as  their  chief  defenders,  of  whom 
Las  Casas,  towering  above  all  the  rest,  has  won 
undying  fame. 

1 For.  Brit.  Quat.  Aug.  1829,  quoted  in  Temple’s  Trav- 
els. 


yo 


Needs  of  Latin  America 


We  cannot  follow  the  history  of  this  most  extra- 
ordinary debate,  which  Paul  III  settled,  in  1 537> 
by  issuing  a bull  in  which  he  declared  that  “ the 
said  Indians  and  all  other  peoples  who  hereafter 
shall  be  brought  to  the  notice  of  the  Catholics,  al- 
though they  may  be  without  the  faith  of  Jesus 
Christ,  in  nowise  are  they  to  be  deprived  of  their 
liberty  and  of  the  control  of  their  goods,  in  nowise 
are  they  to  be  made  slaves.  ...  We  also  de- 
termine and  declare  that  the  said  Indians  and 
other  similar  peoples  are  to  be  called  to  the  faith 
of  Jesus  Christ  by  preaching  and  by  the  example 
of  a good  and  holy  life.” 

The  Roman  Catholic  church  should  have  full 
credit  for  its  stand  on  this  question.  Many  in- 
dividual missionaries  also  deserve  high  praise,  al- 
though it  is  also  true  that  they  themselves,  as  a 
class,  used  the  natives  for  their  own  purposes, 
and  were  jealous  about  admitting  them  to  all  the 
privileges  of  the  priestly  orders.  Even  among 
the  missionaries,  theory  was  better  than  practice, 
while  the  owners  of  Indian  slaves  knew  how  to 
evade  the  law,  or  set  it  openly  at  defiance.  The 
matter  is  mentioned  here  because  of  the  influence 
of  this  cruelty  on  the  missionary  enterprise. 

The  second  motive  named,  the  zeal  of  a crusa- 
der in  a holy  war,  seems  incompatible  with  the 
greed  of  the  conquerors  until  we  remember  that 
superstitious  human  nature  is  full  of  just  such 
contradictions. 

Prescott  says  that  “ the  Castilian,  too  proud  for 


7* 


The  Papists 

hypocrisy,  committed  more  cruelties  in  the  name 
of  religion  than  were  ever  practised  by  the  pa- 
gan idolater  or  the  fanatical  Moslem.”  The  New 
World  crusader  fought  to  extend  the  domain  of 
the  Pope  as  well  as  that  of  the  Emperor.  This 
was  the  obligation  incurred  by  Spain  and  Portu- 
gal when  they  accepted  the  gift  of  Alexander  VI 
of  the  new  world.  On  receiving  the  promise  of 
the  Spanish  monarchs  to  use  all  diligence  in  the 
conversion  and  enlightenment  of  the  Indians,  this 
Pope,  on  May  3,  1493,  signed  the  famous  bull 
called  Linea  Alexandrina  by  which  he  gave  their 
Spanish  majesties  absolute  sovereignty  over  all 
the  lands  they  might  discover  beyond  a line 
drawn  one  hundred  leagues  (later  310  leagues) 
west  of  the  Azores.  The  rest  was  to  belong  to 
Portugal,  the  other  beneficiary  in  this  gift  of  the 
pagan  world. 

The  bull  enjoins  the  sending  out  of  missionaries 
apt  to  teach  and  of  virtuous  life,  who  shall  con- 
vert the  natives  in  all  the  lands  to  be  discovered. 
Margat  adds  that  it  is  but  just  to  record  the 
pious  zeal  of  Ferdinand  and  Isabella,  who  were 
more  anxious  to  extend  Christ’s  kingdom  than 
their  own.  They  took  many  wise  measures  to  this 
end  and  were  profuse  in  instructions  to  the  lead- 
ers of  expeditions,  that  they  should  not  use  force 
and  violence  in  the  conversion  of  the  natives, 
but  only  the  mild  agencies  authorized  by  holy 
church.  Columbus,  after  every  voyage,  in  his 
interviews  with  the  queen,  was  asked  to  describe 


7 1 Needs  of  Latin  America 

minutely  what  had  been  done  for  the  conversion  of 
the  Indians. 

Columbus  had  already  named  the  first  land  San 
Salvador  in  gratitude  to  God  for  their  safety, 
and  a Te  Deum  had  been  chanted.  Shortly  after 
the  planting  of  the  royal  standard,  a rude  cross 
had  been  set  up.  The  seven  natives  whom  he 
took  back  to  Spain  were  baptized  with  the  Span- 
ish monarchs  as  sponsors.  This  was,  in  a sense, 
the  first  fruit  of  the  extensive  harvests  which 
Rome  was  to  reap  in  the  New  World. 

Pizarro,  on  his  voyage  to  Peru,  was  required 
to  take  priests  or  monks  in  every  vessel.  This, 
as  already  stated,  became  the  fixed  rule  for  all 
expeditions  to  America.  Velasquez  wrote  to 
Cortes  to  remember  that  the  chief  purpose  of  his 
expedition  was  the  conversion  of  the  natives. 
“ He  was  to  take  the  most  careful  care  to  omit 
nothing  which  might  redound  to  the  service  of 
God.”  The  principal  standard  of  Cortes  was  of 
“ black  velvet,  embroidered  with  gold,  and  em- 
blazoned with  a red  cross  amidst  flames  of  blue 
and  white,  with  this  motto  in  Latin  beneath : 
‘ Friends,  let  us  follow  the  cross,  and  under  this 
sign,  if  we  have  faith,  we  shall  conquer.’  ” 1 

Cortes  himself  exhorted  his  troops  to  rely  on 
God,  who  had  never  deserted  the  Spaniard  in  his 
fight  with  the  heathen.  Mass  was  said  and  the 
expedition  sailed  under  the  joint  protection  of  St. 


1 Conq.  Mex.,  Prescott,  vol.  i,  p.  256. 


73 


The  Papists 

Peter  and  St.  James.  This  was  the  spirit  of  the 
conquerors.  They  might  lead  very  immoral  lives ; 
they  might  be  guilty  of  avarice  and  untold  deeds 
of  cruelty  and  bloodshed ; but  they  were  devout 
Catholics,  upheld  by  a strong,  if  superstitious, 
faith  in  the  righteousness  of  their  cause.  They 
were  soldiers  of  the  Cross,  fighting  in  a holy  war ; 
and  their  careers  form  the  last  chapter  of  medie- 
val chivalry. 

The  second  element  in  the  problem  was  the 
mixed  race ; the  typical  race  to-day  in  Latin 
America.  It  began  to  appear  very  soon  after  the 
conquest  and  multiplied  rapidly.  The  children 
inherited  the  religion  of  their  Spanish  and  Portu- 
guese fathers,  and  as  they  were  anxious  to  enjoy 
all  the  privileges  that  their  connection  with  the 
conquerors  and  colonists  gave  them,  they  became 
Roman  Catholics  from  choice  as  well  as  by  in- 
heritance. They  formed  a conspicuous  element  in 
the  cities,  in  which  were  the  centres  of  power  and 
influence  in  the  colony.  They,  together  with  the 
colonists  of  European  descent,  created  a strong 
public  sentiment  in  favor  of  Romanism,  which 
exercised  a powerful  influence  on  the  Indians,  and 
thus  helped  the  missionaries  in  their  work  of 
evangelization. 

This  brings  us  to  the  third  factor  in  the  prob- 
lem, the  Indians.  The  natives  soon  understood 
the  nature  of  the  two  motives  which  animated 
their  conquerors ; avarice  and  religious  zeal.  They 
understood  that  defeat  for  themselves  meant  de- 


74 


Needs  of  Latin  America 


feat  for  their  gods  as  well;  and  that  they  were 
engaged  in  a war  to  the  death,  so  far  as  their  old 
pagan  cults  were  concerned. 

A Mexican  historian,  General  Vicente  Riva 
Palacio,  says  that  “ the  people  conquered  by  the 
Spaniards  in  the  Indies  did  not  have  even  a re- 
mote idea  of  Christian  doctrine  or  Catholic 
worship ; but  they  looked  upon  their  conversion 
to  that  doctrine  and  worship  as  a necessary  con- 
sequence of  their  defeat  in  battle,  as  an  indis- 
pensable requisite  which  affirmed  their  vassallage 
and  slavery  to  the  Spanish  monarch ; since,  as 
this  was  the  principal  motive  which  the  con- 
querors assigned  for  the  invasion,  they,  however 
rude  we  may  suppose  them  to  have  been,  knew 
that  on  the  outcome  of  the  campaign  depended 
the  religion  which  they  were  to  have  in  the  fu- 
ture, since  they  would  have  to  adopt  that  of  the 
Christians  as  soon  as  these  were  victorious.  Thus 
is  to  be  explained  the  violent  conversion  of 
Cuauhtemoc,  whose  indomitable  energy  was 
shown  in  the  siege  of  Mexico  and  the  martyrdom 
to  which  he  was  subjected.”  1 

This  recognition  of  the  God  and  saints  of 
the  Romish  conquerors  as  real  gods,  could  easily 
be  made,  and  that  too,  without  losing  faith  in 
their  own  gods ; for  it  is  no  unusual  thing  for 
heathen  tribes  to  do  homage  to  the  gods  of  their 


1 Mex.  at.  de  los  Siglos,  vol.  ii,  p.  296. 


75 


The  Papists 

conquerors,  and  even  to  try  to  propitiate  them. 
Polytheism  is  flexible  and  ever  ready  to  receive 
an  unknown  god  into  its  pantheon. 

The  Indians  had  another,  even  stronger  motive 
for  prompt  acceptance  of  the  new  faith.  They 
soon  discovered  that  such  acceptance  would  serve 
as  a partial  protection  against  the  oppression  of 
their  conquerors.  They  were  desperate,  and  will- 
ing to  do  anything  which  would  win  some  meas- 
ure of  respect  for  their  persons  and  their  prop- 
erty. The  Mexican  writer  just  quoted  says  that 
“ the  conquered  Americans,  who  feared  every- 
thing, and  rightly,  from  the  hardness  of  the  con- 
querors, came  to  the  conclusion  that  conversion 
and  baptism  were  the  most  powerful  shield  behind 
which  to  protect  themselves  from  further  cruel- 
ties. They,  therefore,  entered  the  towns  en  masse 
asking  the  missionary  to  baptize  them ; and  in 
search  of  the  precious  guaranties  of  liberty  and 
life.”  1 

This  pressure  was  brought  to  bear  upon  the 
Indians  even  in  little  things.  For  example,  long 
hair  was  a much  prized  ornament,  while  to  have 
the  head  shorn  was  a mark  of  dishonor.  Philip  II 
made  use  of  this  prejudice  when  he  decreed  that 
only  Christian  Indians  might  wear  the  hair  un- 
cut. It  was  a more  serious  matter  when  the  de- 
cree went  forth  that  only  Christian  children  could 


Idem,  p.  296. 


76  Needs  of  Latin  America 

inherit  the  property  of  their  parents.  Some  In- 
dian chiefs  not  only  had  their  children  baptized, 
but  as  a further  protection  asked  prominent  Span- 
iards to  act  as  their  godparents,  and  often  them- 
selves took  the  surname  of  the  godfather.  The 
chief  might  also  insist  on  the  conversion  of  his 
tribesmen,  who  thus  came  to  occupy  toward  the 
Spaniards  a position  not  altogether  unlike  that  of 
clients  toward  the  patricians  in  ancient  Rome. 
Conversions  were  often  only  nominal  and  a mere 
matter  of  policy. 

That  this  is  not  a prejudiced  statement  made  by 
a Protestant  is  shown  by  the  following  quotation 
taken  from  the  Roman  Catholic  historian,  Men- 
dieta.  He  says  that  although  the  missionaries 
“ were  well  content  to  see  how  readily  the  people 
gave  heed  to  their  preaching  and  teaching ; on  the 
other  hand  it  appeared  to  them  that  the  con- 
course of  the  Indians  to  the  church  was  more  an 
act  of  outward  conformity  at  the  command  of 
their  principals,  in  order  to  deceive  these,  than  a 
voluntary  movement  on  the  part  of  the  people 
stirred  to  seek  the  remedy  needed  by  their  souls, 
and  to  renounce  the  adoration  and  worship  of 
idols.”  1 

If  we  now  understand  the  spirit  of  the  Spanish 
soldier  and  colonist,  and  of  the  Indians  anxious  to 
save  what  they  could  from  the  ruins  of  the  past, 


1 Hist.  Ec.  Ind.  L.  iii,  C.  xx. 


77 


The  Papists 

we  are  ready  to  study  a little  in  detail  the  Roman 
Catholic  missionary  and  his  method  of  work.  Re- 
call also  what  was  said  of  the  resemblances  be- 
tween the  old  worship  and  the  rites  and  cere- 
monies of  Romanism,  which  made  the  change  less 
radical  than  it  would  be  to  our  Protestant  form  of 
service. 

As  I have  read  the  history  of  that  early  period 
it  has  seemed  to  me  that  the  instrumentalities  em- 
ployed can  be  classified  into  three  groups,  desig- 
nated by  the  words  Destruction,  Construction, 
Instruction. 

Destruction,  or  the  use  of  force  to  obliterate 
all  traces  of  the  old  heathenism,  is  the  characteris- 
tic which  first  attracts  the  attention  of  all  who 
study  the  method  of  the  Roman  Catholic  mis- 
sionaries during  and  immediately  after  the  Con- 
quest. Violent  measures  were  employed  in  every 
case,  just  as  soon  as  possible,  to  stamp  out  and 
utterly  destroy  every  trace  of  the  old  idolatrous 
practices.  This  was  honestly  meant,  and  un- 
doubtedly did  help  to  wean  the  Indians  from  their 
idols  ; but  the  success  was  not  always  in  proportion 
to  the  energy  put  forth. 

In  the  earlier  stages  of  colonization  the  con- 
querors and  civil  authorities  either  assisted  the 
missionaries  in  this  work,  or  practically  did  it  for 
them.  Later  on,  the  officers  of  the  crown  were 
so  taken  up  with  the  discharge  of  their  own  duties 
that  they  left  the  missionaries  to  fight  their  own 
battles.  For  example,  the  Franciscans  were  thus 


78  Needs  of  Latin  America 

helped  in  Southern  Mexico;  while  the  Jesuits, 
with  almost  no  assistance,  performed  a more 
difficult  task  among  the  distant,  warlike  and  sav- 
age tribes  of  the  North. 

Three  instances  in  the  march  of  Cortes,  men- 
tioned by  Prescott  in  his  “ Conquest  of  Mexico,” 
are  accessible  to  all,  and  will  be  given  here  since 
they  serve  to  illustrate  the  method  as  well  as  any 
others.  When,  at  Cozumel,  the  appeals  of  the 
priests  who  accompanied  Cortes,  failed  to  induce 
the  Indians  to  renounce  idolatry,  the  intrepid 
Spaniard  resorted  to  more  summary  measures 
which  were  not  to  be  misunderstood.  The  images 
were  hurled  from  the  pagan  temple,  the  shrine 
was  quickly  purified,  and  an  image  of  the  Virgin 
and  Infant  Redeemer  was  soon  placed  above  the 
newly  consecrated  altar,  and  mass  was  said  by 
Olmedo.  How  far  the  hurried  teaching  of  Chris- 
tian doctrine,  transmitted  through  the  uncertain 
medium  of  an  Indian  interpreter,  enlightened  the 
darkened  minds  of  the  pagan  hearers,  I leave  you 
to  determine.  But  violence  won  at  least  an  out- 
ward adherence  to  Christianity. 

After  the  victory  in  Tabasco,  won,  it  was  said, 
with  the  help  of  St.  James  on  his  white  horse,  the 
grateful  victors  resolved  to  complete  the  good 
work  by  converting  the  vanquished  while  they 
were  still  in  a submissive  mood.  After  a sermon 
by  the  priest,  the  same  procedure  was  repeated. 
Soldiers  bore  palm  branches  and  swelled  the 


The  Papists  79 

sacred  chant ; and  the  Indians  quietly  ac- 
quiesced. 

Before  a similar  scene,  in  Cempoalla,  Prescott 
gives  utterance  to  the  thought  of  many,  when  he 
says : “ The  Protestant  missionary  seeks  to  en- 
lighten the  understanding  of  his  convert  by  the 
pale  light  of  reason.  But  the  bolder  Catholic, 
kindling  the  spirit  by  the  splendor  of  the  specta- 
cle, and  by  the  glowing  portrait  of  an  agonized 
Redeemer,  sweeps  along  his  hearers  in  a tempest 
of  passion  that  drowns  everything  like  reflection. 
He  has  secured  his  convert,  however,  by  the  hold 
on  the  affections, — an  easier  and  more  powerful 
hold,  with  the  untutored  savage,  than  reason.”  1 

But  what  about  the  Indian  mistresses  baptized 
at  Cempoalla,  only  to  be  debauched  ? How  high  is 
that  type  of  “ Christianity  ” which  is  prudently 
blind  to  such  deeds,  and  which,  by  a mere  change 
of  idols,  is  begotten  in  a day? 

The  missionaries  used  the  same  summary 
method  even  when  there  was  no  army  at  their 
back.  The  discovery  that  idols  were  still 
worshipped  in  secret,  even  in  places  where  out- 
ward conformity  had  been  secured,  intensified 
their  zeal.  Las  Casas,  in  1560,  wrote  indignantly 
of  Cuzco,  that  “ more  than  500  guacas,  or  idols, 
were  found  in  that  city  and  its  suburbs,  which 
were  adored  by  the  inhabitants,  notwithstanding 


1 Conq.  Mex.  vol.  i,  p.  354. 


8o 


Needs  of  Latin  America 


the  presence  in  the  city  of  a bishop,  a cathedral 
church,  four  convents  of  monks  and  a great  num- 
ber of  priests  and  lay  Christians  since  1531.” 

In  1590,  in  the  province  of  Tunja,  New  Gra- 
nada, Diego  Mancera,  found  a cave  where  the 
Indians  worshipped  their  gods  at  night,  and 
offered  human  sacrifices.  Many  such  instances 
might  be  cited.  The  monks  themselves  tell  us 
how  they  carried  on  the  work  of  demolition.  The 
Franciscan  Motolinia,  a celebrated  missionary, 
writing  of  Mexico,  says  that  “ on  the  first  day 
of  the  year  1525,  which  was  Sunday,  from  ten 
o’clock  at  night  until  dawn,  three  monks  fright- 
ened and  drove  away  all  the  devils  that  were  in  the 
places  of  worship.”  Mendieta  explains  that,  with 
the  help  of  converted  Indian  children,  they  tore 
down  the  heathen  temples  and  burned  the  idols 
and  ornaments  until  nothing  was  left.  Children 
like  that  sort  of  work.  They  are  iconoclasts  by 
nature.  It  was  fine  fun  that  turning  over  of  a new 
leaf  on  New  Year’s  Day,  1525. 

Sahagun  shows  us  that  this  was  not  an  uncom- 
mon recreation  for  the  children.  “ We  took  the 
children  of  the  caciques,”  he  writes,  “ into  our 
schools ; where  we  taught  them  to  read,  and  write 
and  to  chant.  The  children  of  the  poorer  natives 
were  brought  together  in  the  courtyard  and  were 
there  instructed  in  the  Christian  faith.  After  our 
teaching,  one  or  two  brethren  took  the  pupils  to 
some  neighboring  teocalli,  and  by  working  at 
it  for  a few  days,  they  levelled  it  to  the 


8i 


The  Papists 

ground.  In  this  way  they  demolished,  in  a short 
time,  all  the  Aztec  temples,  great  and  small,  so 
that  not  a vestige  of  them  remained.”  1 This  ex- 
plains why  so  few  ancient  architectural  remains 
are  to  be  found  in  some  sections  of  country. 

The  following  account  of  a more  murderous 
kind  of  violence  is  translated  from  Mendi- 
eta’s  “ Ecclesiastical  History  of  the  Indians,” 
because  it  gives  a naive  picture  of  the  struggles 
of  that  transition  period.  The  chief  actors  were 
the  children  of  the  Mission  School  and  a heathen 
priest.  The  place  was  Tlascala,  a capital  city,  the 
rival  of  Mexico.  In  hope  of  winning  the  people 
back  to  their  old  allegiance  the  priest  “ dressed 
himself  in  the  insignia  of  one  of  their  gods  called 
Ometochtli,  said  to  be  the  god  of  wine  [pulque] 
(like  another  Bacchus)  and  went  into  the  market 
place,  very  fierce  and  frightful  in  appearance. 
To  make  his  ferocity  more  apparent,  he  held  in  his 
mouth  several  knives  made  of  a kind  of  black 
stone  much  used  for  this  purpose.  He  gnashed 
upon  them  as  he  moved  about  and  ran  through  the 
market  place  with  a crowd  of  people  at  his  back, 
attracted  by  the  novel  spectacle ; for  the  priests 
seldom  left  the  temples  dressed  in  that  way,  and 
when  they  did  go  out,  they  were  held  in  such  re- 
spect and  reverence  that  the  people  hardly  dared 
to  lift  up  their  eyes  and  look  them  in  the  face. 


1 His.  Neuva  Espana,  lib.  iii,  p.  77.  Conq.  of  Mex. 
vol.  iii,  p.  254. 


8a 


Needs  of  Latin  America 


“ While  this  was  taking  place,  the  children  who 
were  taught  at  the  Monastery,  began  to  return 
from  the  river  whither  they  had  gone  to  bathe. 
They  had  to  pass  through  the  market  place,  and 
as  they  saw  such  a crowd  of  people  behind  the 
demon,  or  his  embodiment,  they  asked  what  it 
all  meant.  Some  replied : ‘ It  is  our  god  Ome- 
tochtli.’  The  children  retorted : ‘ It  is  not  God, 
but  the  devil  who  deceives  you  with  his  lies.’ 

“ In  the  market  place  there  was  a cross  to  which 
the  children  now  approached  and  did  it  reverence 
as  they  had  been  taught.  There  they  waited  a mo- 
ment till  all  had  gathered ; for  they  were  many 
and  had  become  scattered.  Then  the  man  who 
had  the  insignia  went  toward  them  and  began  to 
act  as  though  he  was  very  angry,  and  to  upbraid 
them,  saying  that  they  would  soon  die,  and  that 
they  had  angered  him  by  leaving  their  own  house 
and  going  to  the  new  God  and  to  St.  Mary  (this 
then  was  and  still  is  the  name  of  the  principal 
church  of  Tlascala).  At  once  some  of  the  larger 
boys  spoke  up  with  daring  courage  and  said  that 
they  were  not  afraid  of  him ; that  he  was  a liar ; 
and  they  would  not  die  at  once  as  he  said ; and 
that  there  was  only  one  God,  Lord  of  heaven  and 
earth  and  of  all  things ; and  that,  as  for  him,  he 
was  not  God,  but  the  image  of  the  devil. 

“ The  minister  of  the  devil  still  declaring  that 
he  was  a god,  and  trying  to  frighten  the  children, 
pretended  to  be  angrier  than  ever  against  them. 
By  this  time  a crowd  had  gathered  to  see  how 


The  Papists  83 

the  fight  would  end.  The  man  dared  to  maintain 
that  he  was  a god,  and  the  children,  that  he  was 
the  devil ; until,  finally,  one  of  them  stooped  down 
for  a stone  and  said  to  the  others : ‘ Let  us  cast 
out  hence  this  devil,  for  God  will  help  us.’  As  he 
said  the  words  he  threw  the  stone  and  the  rest 
followed  suit.  At  first  the  devil  faced  them,  but 
when  all  began  to  throw,  he  turned  and  ran  away, 
and  they  after  him,  throwing  stones.  He  came 
very  near  to  getting  away,  but  God  granted  them, 
what  the  man’s  sins  deserved,  that  he  should 
stumble.  Hardly  had  he  fallen  when  they  killed 
him  and  covered  him  with  stones.  The  children 
were  greatly  lifted  up,  as  though  they  had  done  a 
great  deed,  and  they  said : ‘ Now  the  people  of 
Tlascala  will  see  that  this  man  was  not  a god, 
but  a wicked  liar,  and  that  God  and  St.  Mary  are 
good,  for  they  helped  us  kill  the  devil.’  And  in 
truth,  after  that  struggle  and  the  death  of  the 
unfortunate  madman,  it  seemed  as  though  not  a 
mere  man,  but  the  devil  himself  had  been  killed ; 
and  as,  in  battle,  the  victorious  soldiers  rejoice, 
while  the  vanquished  lie  fallen  and  disheartened, 
thus  was  it  with  those  who  served  and  believed  in 
the  idols,  while  the  victors  were  happy.”  1 

Fray  Juan  de  Zumarraga,  the  first  bishop  of 
Mexico,  has  been  called  the  Omar  of  New  Spain, 
because  he  destroyed  not  only  temples  and  idols, 
and  even  executed  an  Indian,  the  only  native  vic- 


1 Lib.  iii,  cap.  xxiv. 


84 


Needs  of  Latin  America 


tim  of  the  Inquisition  in  Mexico ; but  because  he 
also  made  away  with  old  Aztec  hieroglyphic  writ- 
ings. The  loss  was  hardly  as  great  as  that  of 
the  library  at  Alexandria,  even  though  he  did 
make,  as  we  are  told,  immense  bonfires  of  all  the 
old  manuscripts  and  picture  rolls  on  which  he 
could  lay  his  hands.  In  his  eyes  they  were  evi- 
dently the  work  of  Satan. 

Mr.  Riva  Palacio,  whom  I have  already  quoted, 
commenting  on  this  loss,  over  which  the  historian 
will  forever  grieve,  says,  with  commendable  im- 
partiality, that  we  must  not  judge  the  zealous 
bishop  by  the  standards  of  our  day,  as  though  he 
were  the  scholarly  member  of  some  modern  scien- 
tific society.  He  was  simply  a rather  fanatical 
representative  of  the  religious  ideas  of  his  epoch 
and  nation.  He  and  his  companions  had  a huge 
task  to  perform,  and,  animated  by  the  relentless 
spirit  of  that  age,  they  set  about  it  with  character- 
istic vigor  and  thoroughness.  Their  great  object 
was  to  wipe  out  every  trace  of  the  old  idolatry, 
and  remove  every  temptation  to  a relapse  on  the 
part  of  the  Indians.  What  were  the  interests  of 
the  antiquary  and  the  archaeologist,  if  they  hin- 
dered the  attainment  of  this  end  ? Fortunately 
there  were  a few  men,  like  Sahagun,  who  saved 
what  they  could  from  the  general  destruction. 

The  work  of  demolition  was  followed  by  one  of 
construction.  As  fast  as  the  old  temples  were  torn 
down,  new  and  grander  ones  were  erected  in  their 


The  Papists 

places.  The  new  buildings  by  their  size  and  mas- 
siveness, impressed  the  natives  with  the  fact  that 
the  foreign  religion  had  come  to  stay.  This  fact 
still  impresses  every  thoughtful  observer  who 
visits  Latin  America.  The  most  conspicuous  of 
all  landmarks  are  the  churches  which  crown  the 
hilltops,  or  tower  above  the  huts  of  the  Indian 
villages  or  adorn  the  central  squares  of  the 
cities. 

One  of  the  most  extensive  and  magnificent  of 
all  the  stately  piles  erected  by  the  indefatigable 
monks,  was  the  church  and  convent  of  San  Fran- 
cisco, in  Mexico  City.  From  a humble  beginning 
it  grew,  in  the  lapse  of  three  centuries,  into  a 
splendid  group  of  buildings  covering  an  extensive 
area  in  what  is  now  the  heart  of  the  modem  city. 
We  are  told  that  “ the  silver  tabernacle  of  the 
high  altar  alone  cost  $24,000,”  and  that  the  result 
of  all  the  lavish  outlay  “ was  a richness  and 
splendor  unsurpassed  in  Mexico.”  Now  the  old 
grounds  are  cut  up  into  business  squares.  A block 
of  business  houses  closes  the  entrance  to  the  main 
church  on  San  Juan  de  Letran  street.  The  old 
courtyard  has  been  roofed  over  and  forms  the 
Methodist  Chapel ; while  the  Garden  Hotel  has 
been  remodelled  out  of  another  part  of  the  old 
structure.  The  refectory  was  for  a time  turned 
into  a livery  stable ; and  Independence  street 
gives  free  passage  to  the  modern  trolley  car 
through  the  ancient  enclosure. 

How  this  and  other  changes  were  wrought  be- 


86 


Needs  of  Latin  America 


longs  to  another  epoch  in  the  religious  history  of 
Mexico.  At  present  our  concern  is  with  the  size 
and  massiveness  of  the  ancient  structure,  as  it 
still  stands  dismantled,  a mute  but  eloquent  wit- 
ness to  the  power  of  the  papacy  in  her  new  world 
heritage. 

After  Pizarro’s  triumphal  entry  into  Cuzco  Fa- 
ther Valverde  was  nominated  bishop,  and  at  once 
began  the  erection  of  a cathedral  facing  the  prin- 
cipal square.  A Romish  monastery  replaced  the 
temple  of  the  Sun.  “ Its  walls,”  Prescott  tells  us, 
“ were  constructed  of  the  ancient  stones ; the  altar 
was  raised  on  the  spot  where  shone  the  bright 
image  of  the  Peruvian  deity ; and  the  cloisters  of 
the  Indian  temple  were  trodden  by  the  friars  of 
St.  Dominic.  To  make  the  metamorphosis  more 
complete,  the  house  of  the  Virgins  of  the  Sun  was 
replaced  by  a Roman  Catholic  nunnery.” 

The  present  cathedral  of  Mexico  City  occupies 
very  nearly  the  site  of  the  Aztec  teocalli,  and 
broken  fragments  of  the  ancient  structure  and  its 
idols  have  been  built  into  the  walls.  The  same 
sudden  and  surprising  transformation  was  ef- 
fected everywhere.  The  ancient  shrines  were 
either  purified  and  turned  into  Roman  Catholic 
temples,  at  least  temporarily,  or  they  were  torn 
down  and  the  material  used  in  the  construction  of 
churches  and  monasteries. 

It  is  surprising  to  see  how  much  money  the 
monks  and  priests  soon  had  at  their  disposal  for 
the  construction  of  new  buildings.  It  is  curious 


87 


The  Papists 

also  to  note  the  use  made  of  the  Indians  in  their 
erection.  Take  one  example  from  many.  For  a 
short  time  after  their  arrival  in  New  Spain,  the 
Franciscans  and  Dominicans  supported  them- 
selves with  alms  gathered  in  the  streets  and  public 
markets  of  Mexico  City.  Soon,  however,  they 
began  to  build  costly  churches  and  convents.  In 
1531,  the  Queen  felt  obliged  to  write  to  the  Do- 
minicans to  moderate  their  expenditures.  In 
1556,  Archbishop  Montufar  asked  the  Council 
of  the  Indies  to  put  a stop  to  the  “ great  costs  and 
expenditures  for  personal  service  and  for  sumptu- 
ous and  superfluous  works  which  the  monks  make 
in  the  towns  of  the  Indians,  and  at  the  expense  of 
these  latter.  They  think  nothing,”  he  says,  “ of 
undertaking  a new  work  which  may  cost  from  ten 
to  twelve  thousand  ducats.  To  say  and  to  do  are 
the  same  thing.  In  the  work  they  employ  Indians 
in  relays  of  five  hundred  or  a thousand  men,  and 
without  wages  or  even  a mouthful  of  bread  to  eat, 
the  men  being  rounded  up  for  the  work  from  a 
distance  of  four,  six,  or  twelve  leagues.  Others 
prepare  the  lime  and  other  materials  for  what  they 
actually  cost.” 

Similar  methods  were  employed  by  all  the  re- 
ligious orders  and  in  all  parts  of  America.  As  a 
rule,  however,  the  churches  built  for  the  use  of 
the  Indians  were  not  as  large  and  strong  as  those 
erected  in  the  Spanish  settlements.  These  latter, 
together  with  the  monasteries,  were  veritable  for- 
tresses, and  were  often  surrounded  by  high  and 


88 


Needs  of  Latin  America 


thick  walls  which  also  enclosed  the  cemetery, 
thus  affording  an  ample  space  for  refuge  in  case 
of  attack  by  hostile  Indians. 

In  carrying  out  their  work  of  destruction  and 
of  construction ; as  well  as  in  their  labors  to  in- 
struct the  natives ; the  Roman  Catholic  mission- 
aries had  a degree  of  authority  which  their  Prot- 
estant successors  have  never  possessed.  They 
could  use  the  Indians  in  forced  labor  and  had  the 
right  to  inflict  corporal  punishment.  Montufar 
says  of  the  Franciscans  that  the  “ Indians  had 
them  in  such  great  fear,  by  reason  of  the  great 
punishments  which  they  inflicted,  that  some  of 
them  dare  not  speak  or  complain.”  Another 
tells  of  a beating  administered  by  monks,  in 
which  the  rods  were  broken  on  the  Indian’s 
back.  Mendieta  says  that  the  friars  complained 
bitterly  when  Philip  II  withdrew  his  authority, 
on  the  ground  that  “ this  people  is  so  debased 
that  unless  one  has  over  them  all  authority  he 
has  none,  and  if  they  are  not  held  way  under 
and  subjected,  they  cannot  be  held  in  subjection 
at  all.”  In  some  cases  the  law  required  Indians 
to  travel  as  far  as  twelve  leagues  to  attend  serv- 
ices at  the  monasteries.  This  was  very  hard 
for  the  sick  and  for  women  with  little  children 
to  care  for  or  carry. 

At  times  the  monks  in  the  exercise  of  their  pre- 
rogatives came  into  contact  with  the  civil  authori- 
ties, and  with  the  secular  clergy.  The  Francis- 
cans, for  example,  did  not  like  to  turn  over  any 


The  Papists  89 

part  of  their  extensive  field  to  the  priests,  al- 
though themselves  unable  to  minister  to  the  needs 
of  all  the  people.  Mendieta  tells  us  that,  in  some 
cases,  two  monks  would  have  the  care  of  a hun- 
dred thousand  Indians.  Some  of  the  native  vil- 
lages were  visited  only  once  or  twice  a year,  others 
even  less  frequently.  The  visits,  when  made,  were 
of  the  briefest,  only  long  enough  to  say  mass, 
baptize  and  marry  converts,  and  then  on  to  the 
next  point  in  their  extensive  circuit. 

Similar  complaints  are  made  to-day  against  the 
parish  priests  of  isolated  districts.  Often  the  ap- 
parent neglect  was  due  solely  to  the  limitations 
of  finite  human  nature.  It  was  hard,  heroic  toil ; 
and  before  we  criticize,  let  us  be  sure  that  we  are 
willing  to  endure  as  much  as  they  gladly  suf- 
fered in  behalf  of  the  Indians. 

Mr.  Riva  Palacio,  in  his  excellent  treatment  of 
this  subject,  to  which  I am  largely  indebted, 
gives  as  his  final  verdict  that  “ the  severe  and 
impartial  historian  must  declare  that,  during  the 
first  years  of  Spanish  rule  in  Mexico,  the  services 
to  humanity,  civilization  and  the  progress  of  the 
colony  rendered  by  the  religious  orders  were  so 
eminent  that  actions  which  otherwise  might  be 
presented  as  serious  faults  can  be  readily  con- 
doned.” 1 

It  is  now  time  to  say  something  about  the  meth- 


1 Mex.  at.  Siglos,  vol.  ii,  caps,  xxx  and  xxxi. 


9° 


Needs  of  Latin  America 


ods  of  instruction  employed  to  indoctrinate  and 
christianize  the  Indians.  While  many  monks 
were  iconoclasts  of  the  type  of  Zumarraga,  others 
were  studious,  scholarly  men,  to  whom  we  are 
indebted  for  much  of  our  knowledge  of  the 
beliefs  and  customs  of  the  Indians.  In  their 
explanations  of  the  facts  which  they  relate,  they 
reflect  the  credulity  and  ignorance  of  their  day ; 
but  for  their  patient  accumulation  of  material 
they  deserve  high  praise. 

Sahagun  was  perhaps  the  most  painstaking  and 
praiseworthy  of  these  historians.  As  we  have 
occasion  to  quote  him  frequently,  it  may  be  well 
to  say  a few  words  about  his  work  as  a student. 
He  was  a Franciscan  monk  who  came  to  Mexico 
in  1529,  and  lived  to  an  advanced  age.  He  was 
zealous  as  a missionary,  and  at  the  same  time  in- 
defatigable in  collecting  material  for  his  “ Uni- 
versal History  of  New  Spain.”  He  spared  no 
pains  to  make  the  work  an  accurate  record  of 
native  beliefs.  He  made  his  first  inquiries  of  a 
body  of  intelligent  natives,  who  knew  no  Spanish, 
and  were  thus  free  from  that  bias.  After  due 
deliberation  they  wrote  their  answers  in  hiero- 
glyphics. These  were  next  written  out  in  the  In- 
dian language  by  his  own  pupils  at  Santa  Cruz, 
and  their  version  was  critically  examined  and 
passed  upon  by  a third  body  of  natives  in  an- 
other part  of  the  country. 

The  prejudices  of  those  in  authority  delayed 
for  thirty  years  the  translation  of  this  valu- 


91 


The  Papists 

able  work  into  Spanish.  Then  the  manuscript 
was  sent  to  Spain  where  it  lay  hidden  in  the 
library  of  the  Tolosa  convent  until  1829  when 
Bustamante  in  Mexico,  and  Kingsborough  in 
England,  published  the  work.  Its  value  can 
hardly  be  overestimated.  It  is  only  fair  to  call 
attention  to  facts  such  as  these,  if  we  would  make 
an  impartial  study  of  the  work  of  the  missionary 
monks. 

Evangelistic  preaching  was  common  as  a means 
of  winning  the  natives  to  Christianity.  The  na- 
tive converts  showed  the  same  facility  as  orators 
then  as  now.  Mendieta  gives  us  a chapter  from 
his  own  personal  experience,  he  says,  “ I,  who 
write  this,  arrived  at  a time  when  there  were  not 
enough  friars  who  could  preach  in  the  language 
of  the  Indians.  We  preached  through  interpret- 
ers ; and  among  others,  it  happened  to  me  to  have 
one  who  helped  me  in  a certain  barbarous  lan- 
guage. After  I had  preached  to  the  Mexicans  in 
their  language  (which  is  the  most  general)  he 
entered,  dressed  in  his  roquete  or  surplice,  and 
preached  to  the  barbarians  in  their  language,  re- 
peating what  I had  said  to  the  others,  and  with  so 
much  authority,  energy,  exclamation  and  spirit 
that  I was  filled  with  envy  of  the  grace  of  God 
which  had  been  communicated  to  him.  Such  was 
the  help  that  these  interpreters  gave  that  they  car- 
ried the  voice  and  sound  of  the  Word  of  God, 
not  only  into  the  provinces  where  there  are  mon- 
asteries and  to  the  lands  visited  by  preachers  from 


92 


Needs  of  Latin  America 


these  but  to  all  the  confines  of  New  Spain  which 
is  conquered  and  pacified,  and  to  all  the  other 
places  reached  by  the  native  merchants  who  pene- 
trate far  into  the  interior.”  1 

Teaching  the  people  en  masse,  and  the  children 
in  schools,  were  also  employed.  A letter  of  Pedro 
Gante,  one  of  the  best  of  the  missionaries,  who 
wrote  from  Mexico,  June  27,  1529,  gives  some 
interesting  facts  on  this,  and  other  points  as  well. 
He  says : “ The  Indians  are  docile  and  of  good 
disposition  and  inclined  to  receive  our  faith,  but 
force  and  interest  determine  them  to  it  more  than 
sweetness  and  affection.  ...  By  the  grace 
of  God  we  have  secured  many  conversions.  There 
have  been  days  in  which  my  companion  and  I bap- 
tized more  than  a thousand  Indians,  and  more 
than  200,000  have  accepted  Jesus  Christ.  In  most 
of  the  provinces  we  have  well-served  houses  and 
parochial  churches.  . . . My  occupation  during 
the  day  is  reduced  to  teaching  how  to  read,  write 
and  sing;  and  at  night  I catechize  and  preach. 
As  this  country  is  so  populous,  and  there  are 
barely  enough  laborers  to  instruct  so  many  peo- 
ple, we  have  gathered  into  seminaries  the  sons  of 
the  principal  families  to  instruct  them  in  religion, 
in  order  that  afterwards  they  may  teach  their 
parents. 

“ In  the  Seminary  under  my  charge,  there  are 


Hist.  Ec.  Ind.  L.  iii,  Cap.  xx. 


93 


The  Papists 

already  six  hundred  pupils  who  know  how  to  read, 
write,  sing  and  help  in  the  divine  office.  Among 
them  I have  chosen  fifty  who  seem  to  have  the 
best  disposition.  I have  these  learn  a sermon  each 
week,  and  then  they  go  out  on  Sunday  to  preach 
it  in  the  neighboring  towns,  which  is  of  great 
utility,  for  it  inclines  the  people  to  receive  bap- 
tism. They  always  go  with  us  when  we  set  out 
to  destroy  the  idols  and  set  up  in  their  places 
our  churches  in  honor  of  the  true  God.  Thus  it 
is  we  employ  our  time,  passing  day  and  night  in 
work  for  the  conversion  of  this  poor  people.” 

Bishop  Zumarraga  wrote,  June  12,  1531,  to 
Matias  Veysen,  commissary  general  of  missions: 
“ My  reverend  father,  we  labor  with  assiduity  in 
the  conversion  of  the  Indians,  and  the  grace  of 
God  has  crowned  our  efforts.  Up  to  the  present 
time  we  have  baptized  more  than  a million  of 
these  pagans,  demolished  more  than  five  hun- 
dred of  their  temples,  and  burned  and  destroyed 
more  than  twenty  thousand  idols.  Many  churches 
and  chapels  have  been  built.  . . . Many  of  [the 
children]  know  how  to  read,  write  and  sing  better 
than  the  adults.  They  confess  frequently,  receive 
the  holy  communion  with  the  greatest  fervor,  and 
explain  to  their  parents,  with  the  greatest  ac- 
curacy, what  they  have  been  taught.  At  mid- 
night they  rise  to  recite  the  office  of  the  Virgin, 
to  whom  they  have  a special  devotion.  They  are 
the  ones  who  search  everywhere  for  hidden  idols 


94 


Needs  of  Latin  America 


and  take  them  to  the  monks.  Some  have  already 
gained  the  martyr’s  crown  by  this  act  of  zeal,  for 
their  own  parents  have  put  them  to  death  in  a 
cruel  manner.” 

Martin  de  Valencia,  another  celebrated  mis- 
sionary, wrote  at  the  same  time : “ We  have  estab- 
lished twenty  convents,  and  increase  their  number 
daily ; for  the  Indians  themselves  help  us  and  con- 
tribute for  their  construction  with  the  greatest 
fervor.” 

The  missionary  Mateo,  who  resided  in  Caja- 
marca,  Colombia,  is  another  example  of  active 
work.  He  had  a circuit  of  fifty  towns  and  vil- 
lages which  he  visited  in  order,  accompanied  by 
children  whom  he  had  taught  Christian  doctrine. 
He  wrote  out  his  teachings  in  versified  form,  and 
had  the  children  commit  them  to  memory.  On 
reaching  an  Indian  village,  the  monk  would  enter 
first,  carrying  a cross,  and  the  children  followed 
in  procession,  chanting  what  they  had  learned. 
While  teaching  and  exhorting,  this  worthy  man 
liked  to  hold  a skull  in  his  hand  to  impress  his 
hearers  with  an  idea  of  the  brevity  of  life  and  the 
torments  of  hell.  He  also  liked  to  preach  stand- 
ing near  the  graves  of  the  pagan  dead,  and  warn 
the  living  heathen  to  flee  from  a similar  fate. 
Mateo  was  very  abstemious,  and,  as  if  the  ordi- 
nary hardships  were  not  enough,  he  often  beat 
himself  until  the  blood  flowed.  The  fact  is,  the 
chronicler  is  more  inclined  to  praise  all  these  mis- 
sionaries for  their  unnecessary  acts  of  self- 


The  Papists  95 

torture  than  for  their  heroic  endurance  of  un- 
avoidable hardships. 

The  monks  seem  to  have  had  as  much  difficulty 
in  gathering  the  people  for  religious  services,  as 
the  modern  missionary  encounters  in  some  of  the 
remote  mountain  districts,  where  clocks  are  almost 
unknown,  and  where  time  is  not  money.  But  the 
monks  had  authority  and  were  not  slow  to  use  it. 
When  the  attendance  of  all  was  especially  desired, 
as  on  some  high  feast  day,  certain  officials  were 
sent  to  remind  the  natives  of  the  approaching  fes- 
tival, and  bid  them  go  to  bed  early  and  get  up 
betimes.  Then  about  two  or  three  o’clock  in  the 
morning  the  rounds  were  again  made  and  all 
were  awakened. — I was  once  aroused  in  a similar 
way  in  Ozumba,  just  before  Holy  Week. — The 
Indians  were  formed  into  two  columns,  one  of 
men,  the  other  of  women.  A special  standard, 
generally  red  and  stamped  with  an  image  of  their 
patron  saint,  was  carried  in  the  procession ; and 
all  chanted  Christian  doctrines  while  on  the 
march.  After  entering  the  cemetery  which  was 
enclosed  by  a high  wall,  and  adjoined  the  church, 
the  roll  was  called.  Absentees  were  sent  for  and 
given  as  punishment  six  lashes  across  the  shoul- 
ders. The  Indians  resented  this,  so  tradition  has 
it  that  the  monks  persuaded  Cortes  to  stay  away 
on  one  occasion  and  then  take  his  whipping  like 
a man  in  presence  of  the  assembled  congregation. 
A picture  was  of  course  painted  to  commemorate 
this  notable  act  of  humility.  It  was  kept  in  the 


96  Needs  of  Latin  America 

chapel  of  the  Talabarteros,  Mexico  City,  till  that 
was  destroyed,  and  then  removed  to  the  church  of 
Santa  Cruz  Acatlan. 1 

After  roll  call  a teacher  recited  the  lesson  for 
the  day  twice  in  a loud  voice  and  the  natives  re- 
peated it  after  him ; but  if  they  remembered  no 
more  than  did  the  children  taught  in  the  same 
noisy  way  in  the  public  schools  of  the  old  regime, 
they  remembered  very  little.  The  service  in  the 
church  which  followed  was  of  the  usual  char- 
acter. 

Mendieta  describes  a system  of  object  lessons 
sometimes  employed,  which  calls  to  mind  our 
modern  illustrated  Sunday  school  charts,  which 
are  of  great  use  in  our  mission  schools.  There  is 
nothing  new  under  the  sun.  Some  priests,  who 
found  it  hard  to  make  themselves  understood  in 
the  Indian  dialects,  adopted  a system  similar  to 
the  Indian  hieroglyphics,  and  had  painted,  on  a 
strip  of  cloth,  symbolical  representations  of  the 
articles  of  the  creed,  the  sacraments,  the  com- 
mandments, and  scenes  from  the  biblical  narra- 
tive. “ And,”  says  our  historian,  “ when  the 
preacher  wished  to  preach  on  the  commandments 
the  cloth  with  the  commandments  was  hung  near 
him,  on  one  side,  so  that  with  a rod,  such  as  the 
constables  carry,  he  could  point  out  the  part  he 
wished.  Thus  he  taught  the  commandments,  and 


1 Mex.  at.  Sig.,  vol.  ii,  p.  307. 


97 


The  Papists 

he  did  the  same  when  he  wished  to  speak  of  the 
articles,  hanging  up  the  cloth  on  which  they  were 
painted.  And  thus  he  expounded  clearly  and  dis- 
tinctly the  whole  Christian  doctrine.”  That  the 
practise  was  not  universal  is  shown  by  his  sug- 
gestion that  “ it  would  not  be  unfruitful  if,  in  all 
the  schools  for  boys,  paintings  of  this  kind  should 
be  used  in  order  that  (the  truth)  might  be  printed 
on  their  memories  at  a tender  age,  and  there 
would  be  less  ignorance  than  is  often  the  case 
for  lack  of  this.”  1 

The  Indians  also  had  several  systems  of  mne- 
monics of  their  own  invention  which  Mendieta 
also  describes.  The  simplest  method  consisted  in 
representing  very  word  or  phrase  by  a stone  or 
kernel  of  maize.  By  touching  these  in  order  the 
learner  noted  any  omissions  which  might  occur. 
For  example,  Pater  noster,  stone  number  one; 
qui  es  en  coelis , the  second ; sanctificetur,  the 
third ; and  so  on  to  the  end  of  the  prayer. 

Another  contrivance  was  much  more  ingenious 
and  showed  no  little  wit.  The  Latin  or  Spanish 
word  was  associated  with  an  Indian  word  of 
similar  sound,  and  the  hieroglyphics  of  the  Indian 
terms  were  painted  on  a strip  of  paper.  For  ex- 
ample, the  word  for  twenty  is  pantli,  and  is  rep- 
resented by  a banner.  Pantli  suggests  pater. 
Noster  is  suggested  by  Nochtli,  a tuna  or  prickly 


1 His.  Ec.  Ind.  L.  iii,  Cap.  xxx. 


98 


Needs  of  Latin  America 


pear.  This  is,  as  complicated  as  any  modern 
memory  system. 1 

The  Lord’s  Prayer  was  also  written  out  in 
an  equally  curious  sign  language,  using  symbols 
which  were  a direct  suggestion  of  the  thought. 
For  example,  a priest  or  padre  stood  for  “ our 
Father.” 

At  an  early  date  catechisms  and  other  simple 
text-books  were  prepared  to  be  used  by  those  who 
could  read.  Reading  was  then  and  still  is,  how- 
ever, a rare  and  laborious  art  among  the  Indians 
of  Latin  America.  In  1532,  Sebastian  Ramirez, 
bishop  of  Santo  Domingo,  had  two  catechisms  of 
Roman  Catholic  doctrines  translated  into  Mexi- 
can or  Nahuatl.  He  asked  the  king  to  print 
them  “ in  order  that  the  Indians  may  be,”  as  he 
says,  “ better  indoctrinated,  and  that  those  who 
know  how  to  read  may  be  fitted  to  teach  others.” 
He  modestly  asks  for  only  two  or  three  thousand 
copies. 

In  1539,  Zumarraga  and  Antonio  de  Mendoza 
set  up  a printing  press  in  Mexico  City  and  printed 
their  own  catechisms,  in  Spanish  and  Mexican. 
But  there  was  no  printing  press  in  Brazil  till  the 
beginning  of  the  nineteenth  century;  and  only 
one  for  Argentina  owned  by  the  Jesuits  of  Cor- 
doba. 

Imperfect  knowledge  of  native  languages,  in- 
accuracy of  interpreters,  and  the  lack  of  Indian 


1 Idem,  Lib.  iii,  Cap.  xxix. 


99 


The  Papists 

words  to  express  Christian  thought;  together 
with  the  superficial  character  of  much  of  the  in- 
struction given,  often  in  Latin,  lessened  the 
value  of  the  finished  product.  We  do  not  need 
to  add  anything  to  their  own  adverse  criticisms 
on  one  another.  Motolinia  tells  us  that  the  In- 
dians when  they  called  on  Mary,  “ thought  they 
were  naming  God.  And  to  all  the  images  which 
they  saw,”  he  adds,  “ they  gave  the  name  of  St. 
Mary.”  This  shows  indirectly  how  unduly  they 
exalted  Mary  instead  of  holding  up  only  the 
crucified  Son  of  God.  Others  prayed  to  St.  James 
on  his  white  horse,  since  he  so  powerfully  helped 
the  Spaniards,  and  must  therefore  be  a god  of 
note.  You  see  they  did  not  distinguish  between 
latria  and  dulia;  reverence  and  worship  were  all 
one  to  them ; and  polytheism,  which  had  made 
them  familiar  with  many  gods  and  with  saint 
worship,  only  gave  a new  set  of  names  to  the 
lesser  deities. 

The  Virgin  of  the  Remedies,  is  still  invoked 
at  the  old  shrine  of  Chalchihuitlicue,  near  Mexico 
City,  as  the  goddess  of  rain.  The  Indians  often 
put  Romish  crucifixes  and  images  side  by  side 
with  their  own  idols.  This  shows  the  jumble  their 
minds  are  in.  Mendieta  says  of  the  instruction 
given  by  the  native  teachers,  whom  the  monks 
had  tried  to  educate,  that  it  “ was  not  very  fruit- 
ful, for  the  Indians  did  not  know  what  they  were 
saying  in  Latin,  nor  did  they  abandon  their 
idolatries.”  Bishop  Montufar  admitted  that  many 


IOO 


Needs  of  Latin  America 


“ learn  the  creed  like  parrots,  without  understand- 
ing it.”  Yet  the  letter  of  requirement  had  been 
met ; and,  as  stated  in  some  of  our  quotations,  the 
ignorant  natives  were  baptized  in  great  crowds 
which  were  sprinkled  en  masse,  with  no  indi- 
vidual examination,  the  same  name  being  some- 
times given  to  all  the  members  of  a group. 

This  reckless  administration  of  the  sacrament 
called  out  the  severe  criticism  of  stricter  Roman- 
ists who  forestalled  our  own  Protestant  animad- 
versions. They  declared  the  rite  invalid  as  ad- 
ministered. There  was  a hot  discussion  until 
the  Pope  called  a halt,  forgave  the  past,  and  told 
the  missionaries  to  be  more  careful  in  future. 

It  will  not  do  to  close  this  part  of  our  dis- 
cussion without  at  least  a brief  reference  to  the 
various  missions  of  the  Jesuits.  Their  missions 
in  California  are  perhaps  best  known  to  the  Amer- 
ican people ; especially  after  their  transfer  to 
the  Franciscans.  In  Brazil,  the  Jesuits  gathered 
the  Indians  into  villages,  which  prospered  as  long 
as  the  missionaries  were  in  control.  The  so-called 
“ Reductions  ” of  Paraguay  are  perhaps,  the  most 
famous.  The  system  which  was  rejected  with 
scorn  by  the  fierce  tribes  of  the  pampas,  was  suited 
to  the  milder  temper  of  the  Guaranies.  The  In- 
dians were  gathered  into  settlements  under  the 
direction  of  Jesuit  fathers,  who  gave  their  dusky 
children  a rudimentary  education,  taught  them 
the  forms  of  Romish  worship,  and  kept  them  busy 
in  the  tillage  of  the  soil,  the  simpler  trades  and 


IOI 


The  Papists 

mechanical  arts;  not  altogether  unlike  a modern 
industrial  school,  only  on  a larger  scale. 

Their  patriarchal  form  of  government  has  been 
likened  to  the  socialistic  paternalism  of  the  Peru- 
vian Incas,  and  these  Jesuits  have  been  called  the 
Manco  Capacs  of  Paraguay.  A fear  that  their 
power  would  grow  unduly  and  prove  a menace  to 
the  civil  government  of  the  colony, — a fear  which 
some  have  laughed  at, — together  with  the  rival- 
ries of  the  Spanish  and  Portuguese  colonists,  led 
to  the  forcible  suppression  of  this  work,  and  the 
Indians  soon  drifted  back  into  their  old  nomadic 
life. 

In  1767,  the  year  in  which  the  Jesuits  were 
expelled,  there  were  said  to  be  100,000  natives  in 
30  towns;  in  1825  there  were  only  1,000  Indians 
living  amid  the  ruins  of  their  settlements.  Sir 
Woodbine  Parish  says  of  the  Jesuits  that  in 
“ about  a century  and  a half,  upwards  of  a mil- 
lion of  Indians  were  converted  to  Christianity  by 
them.”  1 Yet  after  this  whole  century  and  a half 
the  Indians  had  failed  to  become  independent  in 
thought  and  action,  and  were  still  children.  Was 
this  result  due  to  Indian  character  alone,  or  in 
part,  at  least,  to  the  excessive  paternalism  of 
the  system,  and  the  nature  of  the  doctrines 
taught  ? 

For  three  centuries  nothing  occurred  to  inter- 


1 History  of  Buenos  Ayres,  p.  256. 


102 


Needs  of  Latin  America 


fere  with  the  spread  of  the  Roman  Catholic 
Church  in  Latin  America.  The  field  was  entirely 
her  own.  There  grew  up  Iberian  cities  of  con- 
siderable size  whose  wealthy  inhabitants  were 
noted  for  their  lavish  display.  Here  dwelt  the 
foreign  masters,  the  political  rulers,  landowners 
and  merchant  princes ; men  of  immense  wealth, 
leading  selfish,  self-indulgent,  often  sensual  lives. 
Even  in  the  first  century,  so  gross  had  become  the 
corruption  in  Peru,  that  the  missionary  monk, 
Francisco  de  Solano,  rushed  into  the  streets  of 
Lima,  and  tragically  proclaimed  its  destruction ; 
winning,  like  Jonah  at  Nineveh,  a sudden,  but 
transitory,  repentance. 

The  people  of  foreign  ancestry  and  of  mixed 
race  were  very  devout  in  their  way.  By  their 
sympathy,  their  influence  and  their  gifts,  they 
strengthened  the  religious  orders  and  the  ecclesi- 
astical hierarchy.  They  loved  the  showy  cere- 
monies of  the  church,  but  had  little  or  no  spirit- 
uality of  thought  or  life.  The  Indians,  toiling 
in  the  cities,  on  the  extensive  estates,  or  in  the 
mines,  were  apparently  devoted  to  the  new  faith. 
Multitudes  flocked  annually  to  the  sacred  shrines, 
once  pagan,  now  Romanist.  On  high  feast  days 
the  streets  of  the  cities  were  bright  with  splendid 
religious  processions.  Massive  churches  and  con- 
vents were  everywhere  to  be  seen;  the  cross 
crowned  every  hill  top;  the  clangor  of  bells  was 
constant.  When  the  host  was  carried  by  in  haste 
to  the  bedside  of  the  dying,  all  fell  upon  their 


io3 


The  Papists 

knees,  and  ill-fared  the  luckless  alien  who,  from 
ignorance  or  conviction,  stood  erect  and  covered. 
He  was  fortunate  if  he  escaped  with  his  life.  It 
was  no  place  for  Protestants  who  were  regarded 
as  atheists  or  emissaries  of  the  devil. 

In  the  old  Spanish  Viceroyalties,  and  in  mon- 
archical Brazil,  the  church  festivals  were  an  op- 
portunity for  the  display  of  wealth,  the  enjoyment 
of  profane  amusements,  and  the  making  of  love. 
Of  Mexico,  it  is  said,  and  the  case  is  typical,  that 
“ The  canonization  of  a saint,  the  dedication  of  a 
church,  the  concession  of  a privilege  to  some  re- 
ligious community,  the  appointment  of  a bishop, 
were  observed  as  feasts  with  bull-fights,  mas- 
querades and  comedies,  which  were  attended  not 
only  by  the  viceroy,  but  also  by  the  archbishop 
and  principal  ecclesiastical  dignitaries.” 

A writer  from  Brazil,  of  half  a century  ago, 
tells  us  that  the  pride  of  the  celebrant  was  in  the 
showy  display  at  the  feast  and  the  quality  of  those 
who  attended.  This  was  evident  even  in  the 
notices  published  in  the  papers.  The  faithful 
were  urged  “ to  add  to  the  splendor  of  the  feast 
in  honor  of  the  most  Holy  Mother  of  Grief  ” and 
assured  of  due  reward  if  they  did  so.  Another 
announcement  stated  that  the  Te  Deum  would 
be  given  “ with  the  greatest  possible  pomp,”  and 
that  “ there  would  be  a beautiful  display  of  fire- 
works.” The  attractions  at  the  feast  of  the  Holy 
Ghost  were  even  greater : Holy  communion,  pro- 
cession, Te  Deum,  sermon,  and,  on  the  next  day, 


104  Needs  of  Latin  America 

the  feast  of  the  patron  of  San  Gonzalo  with 
“ brilliant  horse-racing  ” and  “ magnificent  fire- 
works.” 1 * 

Pagan  Demetrius  and  his  craftsmen,  who  made 
silver  shrines  of  Diana,  have  their  imitators  in 
all  Latin  America.  Here  is  Mr.  Fletcher’s  trans- 
lation of  an  advertisement  which  was  published 
in  a Brazilian  paper: 

“ Notice  to  the  Illustrious  Preparers  of  the 
Festival  of  the  Holy  Spirit. 

“ In  the  Rua  dos  Ourives,  No.  78,  may  be  found 
a beautiful  assortment  of  Holy  Ghosts  in  gold, 
with  glories,  at  eighty  cents  each,  smaller  sizes 
without  glories,  forty  cents ; silver  Holy  Ghosts, 
with  glories,  at  six  dollars  and  a half  per  hun- 
dred; ditto,  without  glories,  three  dollars  and  a 
half ; Holy  Ghosts  of  tin,  resembling  silver,  sev- 
enty-five cents  per  hundred.”  21 

The  feasts  all  remind  one  of  a Fourth  of  July 
celebration  with  its  firecrackers,  to  which  the 
clangor  of  bells  must  be  added,  except  in  a part 
of  Passion  Week,  when  noisy  rattles  take  their 
place.  Many  candles  are  also  burned.  On  Good 
Friday,  in  Brazil,  little  girls  are  dressed  as  gaudy 
angels,  and  men  in  robes  carry  torches.  One 
angel  “ carries  the  nails,  another  the  hammer,  a 
third  the  sponge,  a fourth  the  spear,  a fifth  the 
ladder,  and  a sixth  the  cock  that  gave  the  warning 


1 Fletcher  and  Kidder,  Braz.  and  Braz.,  p.  147. 

* Idem. 


1°S 


The  Papists 

to  Peter.  Never  are  the  balconies  more  crowded 
than  on  this  occasion There  is  no  pro- 

cession more  beautiful  or  imposing  than  this.  As 
I gazed,”  Mr.  Fletcher  continues,  “ at  the  long 
line  of  gown-clad  men,  bearing  in  one  hand  an 
immense  torch,  and  leading  by  the  other  hand  a 
brightly  decked  anjinho ; [angel] — as  from  time 
to  time  I saw  the  images  of  those  who  were  active 
or  silent  spectators  of  that  sad  scene  which  was 
presented  on  Calvary,  eighteen  hundred  years  ago, 
— as  I beheld  the  soldiers,  helmet  in  hand  and 
their  arms  reversed,  marching  with  slow  and 
measured  tread, — as  I heard  the  solemn  chant 
issuing  from  the  voice  of  childhood,  or  as  the 
majestic  minor  strains  of  the  marc  he  funebre 
wailed  upon  the  night  air — the  aesthetic  feelings 
were  powerfully  moved.  But  when  a halt  oc- 
curred, and  I witnessed  the  levity  and  utter  in- 
difference of  the  actors,  the  effect  on  myself  van- 
ished, and  I could  at  once  see  that  the  intended 
effect  upon  the  multitudes  in  the  street,  and  in 
the  neighboring  balconies,  was  entirely  lost.” 

On  one  such  occasion  they  forgot  to  supply  the 
Indian  who  impersonated  our  Saviour  on  the 
cross  with  plenty  of  gall,  that  is,  rum,  according 
to  contract — and  he  amused  the  spectators  by 
shouting  out : “ O,  Mr.  Jew,  Mr.  Jew,  a little 
more  gall ! ” 

Hallelujah  Saturday,  which  follows  Good  Fri- 
day, is  better  known  as  Judas  Day.  The  traitor 
represented  by  fantastic  images  is  dragged 


106  Needs  of  Latin  America 

through  the  streets,  hanged,  beaten,  quartered 
and  ignominiously  burned.  In  Mexico  fireworks 
are  attached  to  these  effigies  and  they  are  hung 
across  the  streets  and  exploded  as  soon  as  the 
bells  begin  to  ring  again  at  ten  o’clock  Saturday 
morning. 

I have  seen  the  Passion  Play, — different  from 
that  of  Brazil, — performed  by  Indians  at  Tlalpam 
and  at  Coyoacan.  The  Indians  were  fantastically 
dressed  to  represent  Jews  and  Roman  soldiers. 
Judas  and  the  devil  made  fun  for  the  crowd. 
Pilate  washed  his  hands  in  a modern  basin,  and 
after  sentence  had  been  pronounced,  an  image  of 
the  Saviour,  with  flexible  joints,  was  nailed  to  the 
cross,  on  a miniature  calvary.  The  scene  was  very 
picturesque,  but  behind  the  hill  the  tired  actors 
were  cooling  their  heated  throats  with  copious 
libations  of  pulque ; while  in  front,  before  a kneel- 
ing crowd,  a priest  addressed  words  of  blasphe- 
mous adoration  to  a statue  of  the  Virgin  whom 
he  called  our  co-redeemer  and  intercessor.  The 
Son  on  the  cross  was  forgotten,  that  his  mother 
might  be  exalted. 

From  the  host  of  festal  celebrations  described 
by  travellers  in  all  the  countries  of  Latin  America, 
it  is  hard  to  tell  which  to  select.  The  Lord  of  the 
Earthquakes  has  a pleasant  name.  It  is  curious 
to  see  an  image  of  St.  Peter  fishing  in  the  waters 
of  the  Pacific.  Copocobana,  high  up  in  the  Andes, 
on  the  shore  of  Lake  Titicaca,  has  special  claims 
on  our  attention ; for  we  are  told  that  “ upon  the 


Selling  Images  of  Judas,  to  he  Exploded 


io7 


The  Papists 

ruins  of  the  pagan  temples  which  existed  there; 
and  with  the  same  materials,  the  astute  missionary 
monks  erected  ...  a magnificent  edifice,  one  of 
the  most  beautiful  on  the  continent.  They  seated 
upon  the  throne  of  the  oracle  an  image  of  the 
Mother  of  Christ  which  is  more  renowned  than 
any  other  effigy  in  America ; and  they  made  her 
shrine  the  scene  of  annual  festivals  which  called 
together  the  inhabitants  of  the  entire  Andean 
region.”  Then  we  are  told  a pretty  little  story 
about  the  making  of  the  image ; how  it  got  to 
the  spot  and  refused  to  be  taken  away ; also,  of  its 
miraculous  powers.  The  worshippers  approach 
with  lighted  candles.  The  priest  takes  the  candles, 
spreads  a robe  of  the  image  over  their  bowed 
heads,  mumbles  a few  words  and  the  ceremony  is 
at  an  end. 

Outside,  the  fair,  with  its  barter,  gambling, 
and  drinking  is  in  full  blast.  How  much  better 
is  this  than  the  heathenism  of  the  Incas  ? Is  this 
the  Christianity  of  Christ  ? And  yet  an  American 
spectator,  presumably  a Protestant,  made  this 
comment  on  what  he  saw : “ The  diplomacy  and 
wisdom  of  the  early  Catholic  missionaries  is  no- 
where more  strikingly  illustrated  than  by  the 
skill  with  which  they  won  to  their  church  the 
reverence  of  the  aborigines.  In  following  a con- 
trary policy  the  Protestants  have  made  a great 
mistake.  The  Catholics  did  not  resist  or  attempt 
to  obliterate  the  native  customs  of  the  Indians; 
but,  with  exceeding  skill,  turned  them  into  new 


108  Needs  of  Latin  America 

channels,  and  finally  amalgamated  the  most  im- 
portant of  them  with  the  authorized  festivals  of 
their  own  church.” 

The  shrine  of  Guadalupe,  the  most  celebrated 
in  Mexico,  is  the  only  other  we  shall  mention. 
To  win  the  devotion  of  the  Indians,  the  story  was 
circulated  that,  north  of  Mexico  City,  on  a spot 
once  sacred  to  Tonantzin,  a heathen  mother  of 
the  gods,  the  “ Mother  of  God,”  in  the  guise  of 
an  Indian  maiden  appeared  in  chill  December  to 
a poor  Indian,  Juan  Diego.  At  the  sacred  pressure 
of  her  feet  a fountain  of  medicinal  water  bubbled 
up.  Roses  were  plucked  upon  the  barren  hillside 
where  nothing  had  ever  grown  before;  and  they 
imprinted  their  own  living  colors,  in  an  image  of 
the  Virgin,  upon  the  blanket  of  the  astonished 
Juan,  while  he  carried  them  in  his  arms  to  the 
bishop. 

A shrine  was  of  course  erected ; and  the  miracu- 
lous image  hung  in  a conspicuous  place.  Mary 
had  shown  her  love  for  the  Indians;  and  they, 
in  gratitude,  flocked  to  her  new  sanctuary  from 
all  parts  of  the  country;  often  going  for  miles 
upon  their  knees,  and  suffering  other  self-inflicted 
torture;  and  trying  to  wash  out  their  sins  in 
their  own  blood  rather  than  in  that  of  Christ. 

In  the  war  for  independence  the  Indians  fought 
beneath  the  banner  of  Guadalupe.  Viceroys,  and 
a long  line  of  Presidents  and  Dictators  have  done 
homage  at  her  shrine.  In  1895,  with  the  sanction 
of  the  Pope  and  the  presence  of  an  American 


109 


The  Papists 

Archbishop  from  the  United  States,  a costly 
crown  was  placed  above  the  image,  and  new  popu- 
larity was  given  to  the  worship.  Often  have  the 
Indians,  dressed  in  native  costume,  danced  their 
old  sacred  dances  before  the  altar  within  the 
temple.  Without,  the  town  was  crowded  with 
Indians,  and  at  the  many  booths  some  were  drink- 
ing, others  gambling,  while  under  cover  of  the 
darkness  worse  vices  were  practised.  So  great 
has  been  the  scandal,  on  several  occasions,  that 
one  caustic  Mexican  said  that  the  Trinity  there 
worshipped  were  Venus,  Bacchus  and  Birjan. 
Waddy  Thompson,  United  States  minister  to 
Mexico  about  half  a century  ago,  wrote  that  an 
indignant  observer  of  the  feast  translated  the 
motto  about  the  image:  Non  fecit  taliter  omni 
natione,  “ She  never  made  such  fools  of  any  other 
nation.” 

Even  at  the  present  time,  ladies  in  black  silk 
and  men  in  broadcloth,  who  are  intelligent  enough 
to  know  better,  kneel  at  this  shrine  in  the  beauti- 
fully renovated  chapel.  Yet  the  story  is  but  a 
cunningly  devised  fable.  The  historian  Icazbal- 
ceta,  himself  a Roman  Catholic,  reported  to  Arch- 
bishop Labastida  that  the  story  had  not  an  historic 
leg  to  stand  on.  There  never  was  such  an  ap- 
parition ; nor  any  Juan  Diego ; the  image  was 
painted  by  some  man  and  used  with  intent  to 
deceive. 

What  good  can  come  of  all  this  idolatrous  de- 
votion? Do  not  intelligent  bishops  and  arch- 


no 


Needs  of  Latin  America 


bishops  blush  as  they  think  of  the  scandal  of  these 
feasts?  It  would  seem  not,  for  the  railroads  are 
to-day  used  to  bring  pilgrims  by  thousands. 
There  is  money  in  it  both  for  the  railroads  and  for 
the  church.  It  will  take  more  than  the  ridicule  of 
many  Zolas  to  shake  Rome,  or  Lourdes,  or  Copo- 
cobana,  or  Guadalupe.  The  locomotive  which 
now  runs  over  the  ancient  causeway  to  Guada- 
lupe, and  whistles  irreverently  before  the  pic- 
turesque old  stations  of  the  cross,  will  carry  many 
thousands  more  before  the  hoary  superstition  falls 
in  the  dust.  Only  the  quiet  yet  persistent  teach- 
ing of  the  simple  gospel  of  Jesus  will  lead  the 
women  of  Mexico  to  take  the  medallions  of 
Guadalupe  from  their  necks  and  quench  the 
candles  which  now  burn  before  so  many  of  her 
images  in  the  inner  sanctuaries  of  their  homes. 
Then,  and  only  then,  will  the  shrine  be  left  in 
silence  and  desolation. 

Another  instrumentality  used  in  the  New  World 
was  the  Inquisition.  While  this  agency  could  not 
be  employed  against  the  Indians,  its  awful  pro- 
cessions made  their  due  impression  on  his  imag- 
ination as  well  as  upon  the  mind  and  heart  of  the 
foreign  colonists  who  were  the  objects  of  solici- 
tude on  the  part  of  the  Holy  Office. 

In  1574,  “twenty-one  pestilent  Lutherans” 
were  executed.  From  1575  to  1600  there  were 
879  processes  in  Mexico  alone ; and  1402  in  the 
following  century.  Torture  was  used  to  make 


Ill 


The  Papists 

the  victim  confess  or  incriminate  others;  while 
the  confiscated  goods  of  the  condemned  were  a 
source  of  revenue  to  the  government  and  to  the 
Holy  Office. 

An  eye-witness  has  left  us  a description  of  a 
most  sumptuous  auto  de  fe  held  in  Mexico  City  at 
the  beginning  of  the  seventeenth  century.  This 
account  is  condensed  from  the  original  given  in 
“ Mexico  atraves  de  los  Siglos.” 

Monks  attended  from  all  parts  of  New  Spain, 
and  took  part  in  the  long,  sombre  procession 
which  wound,  with  lighted  tapers,  through  the 
principal  streets  of  the  city,  lavishly  decorated  for 
the  occasion.  The  condemned  also  marched,  es- 
corted by  a strong  guard.  Crowds  packed  the 
sidewalks  and  the  windows  of  the  houses.  Plat- 
forms were  erected  at  great  cost  in  the  public 
square ; and  the  viceroy  attended  in  person. 

On  a pyramidal  platform  were  placed  the  124 
penitents,  three  heretics  condemned  to  the  stake, 
and  nineteen  effigies  of  those  whose  bodies  had 
eluded  the  grasp  of  the  inquisitors.  Just  beneath 
the  cross  which  crowned  the  summit,  was  seated 
a rebellious  Calvinist,  at  the  post  of  honor.  Be- 
neath him  were  Judaizers  and  those  guilty  of 
witchcraft  and  blasphemy.  The  nineteen  effigies 
were  placed  at  the  corners  where  their  inscriptions 
could  be  read.  The  eye-witness  said  that  it  made 
a fine  sight.  The  German  Calvinist  was  a man 
of  nerve  and  sturdy  wit.  All  day  he  wore  an 
irritating  smile,  and  even  joked  with  his  guards, 


iia 


Needs  of  Latin  America 


telling  them  not  to  get  tired  and  yawn  too  much. 
He  was  gagged  when  tied  to  the  stake,  for  fear 
of  what  he  might  say. 

The  effigies,  when  burned,  made  a fine  blaze. 
During  four  succeeding  days  the  124  penitents 
were  whipped  through  the  streets  of  the  city,  and 
some  were  afterwards  sent  to  the  galleys,  others 
to  perpetual  imprisonment  and  their  money  to  the 
coffers  of  the  Holy  Office.  To  show  all  the 
world  their  joy  at  this  vindication  of  their  most 
holy  faith,  the  viceroy,  with  his  high  officials  and 
the  chief  men  of  the  city,  went  for  a public  drive. 
“ May  it  please  God,”  says  the  devout  eye-witness, 
“ that  all  be  to  his  glory ; the  confusion  of  his 
enemies,  and  the  praise  of  Jesus  Christ,  the 
blessed  Virgin  and  all  the  heavenly  court ; and 
may  God  prosper  this  holy  and  necessary  office 
to  the  extirpation  of  all  heresies.  Amen.” 

In  1820  the  Inquisition  was  suppressed  forever 
in  Mexico.  Janvier  says  that  “ there  is  a certain 
poetic  fitness  to  be  found  in  the  fact  that  the 
last  years  of  the  Inquisition  in  Mexico  were  spent 
in  combating  strenuously  the  spread  of  Liberal- 
ism; that  the  last  notable  auto  de  fe  (November 
26,  1815)  was  that  at  which  the  accused  was  the 
patriot  Morelos.  The  finding  against  him  was  a 
foregone  conclusion.  ‘ The  Presbitero  Jose  Maria 
Morelos,’  declared  the  inquisitors,  ‘ is  an  uncon- 
fessed heretic  (hereje  formal  negativo),  an  abet- 
tor of  heretics,  and  a disturber  of  the  ecclesiastical 


Crowned  with  Thorns,  Doing  Penance 

The  Holy  Spirit  on  a Pole 

on  Her  Knees 


”3 


The  Papists 

hierarchy ; a profaner  of  the  holy  sacraments ; a 
traitor  to  God,  to  the  King  and  to  the  Pope.’  ” 1 

Condemned  and  turned  over  to  the  secular 
arm  of  the  law,  Morelos  “ was  shot  December 
22,  1815.  But  it  was  the  Inquisition  that  died.” 
It  cannot  be  doubted  that  the  bitter  hatred  aroused 
against  the  Dominicans  on  account  of  the  In- 
quisition, helped  in  the  downfall  of  the  religious 
orders,  at  least  in  Mexico,  and  in  Lima,  Peru. 

Our  picture  of  the  olden  days  in  papal  Amer- 
ica will  not  be  complete  unless  we  add  a few 
words  about  certain  popular  biographies  of  some 
of  the  missionary  saints.  Note  well  the  standard 
of  moral  excellence  which  they  hold  up  for  popu- 
lar admiration. 

In  the  history  of  the  papal  church  in  Peru, 
three  saints  of  Lima  stand  out  conspicuously, 
namely,  San  Toribio,  San  Francisco  de  Solano, 
and  Santa  Rosa  de  Santa  Maria.  All  three  be- 
long to  the  first  century  of  the  church  in  South 
America,  and  the  first  two  were  self-sacrificing 
missionaries. 

We  select  Santa  Rosa  for  our  sketch.  Her 
biography,  which  enjoys  papal  sanction,  contains 
the  story  of  much  useless  self-denial.  The  child 
was  beautiful  and  pious.  At  the  tender  age  of 
five  years  she  set  aside  childish  toys  and  began 


1 Guide,  p.  205. 


1 14  Needs  of  Latin  America 

her  life  of  prayer,  self-torture  and  penance,  even 
registering  a vow  of  perpetual  virginity.  When 
a fond  mother  tried  to  win  her  to  a love  of  fine 
clothes,  she  concealed  next  to  her  skin  instru- 
ments of  torture.  Within  a wreath  of  flowers  she 
hid  pins  to  prick  her  delicate  flesh.  We  are 
gravely  told  that  a thousand  such  “ pleasing  in- 
ventions ” could  be  named  by  which  the  little 
saint  tried  her  own  endurance — and  that  of  her 
mother. 

Three  days  in  the  week  the  child  fasted,  taking 
only  bread  and  water.  She  liked  to  mix  bitter 
herbs  or  gall  with  her  food.  On  special  fasts  she 
ate  only  five  bitter  orange  seeds,  and  thought  on 
the  gall  given  Christ  to  drink.  She  only  grew 
plumper  and  more  beautiful  on  this  diet,  so  that 
she  had  to  rub  her  skin  with  red  peppers  to  pre- 
vent the  sinful  glances  of  her  youthful  admirers. 
She  hung  herself  on  a cross  while  saying  her 
prayers,  and  then  lay  down  to  sleep  on  thorns 
and  stones  scattered  over  her  bed.  She  required 
but  little  sleep,  and  rose  early  to  renew  her  de- 
votions. Thus  the  story  continues.  If  the  Pope 
ever  read  that  biography,  though  I suppose  he 
did  not,  how  he  must  have  laughed,  nay  rather, 
blushed  with  shame.  What  ideal  was  this  to  hold 
up,  with  papal  sanction,  before  the  women  of 
Peru  ! Looked  at  from  that  point  of  view  it  ceases 
to  be  amusing,  and  becomes  unspeakably  sad. 

Brazil  rejoices  in  two  notable  saints.  Of  Jose 
de  Anchieta  it  is  well  said  that  “ his  self-denial 


The  Papists 


!I5 


as  a missionary,  his  labor  in  methodizing  a bar- 
barous language,  and  his  services  to  the  state 
were  sufficient  to  secure  him  an  honest  fame,  and 
a precious  memory.” 

In  1582  he  founded  the  famous  Misericordia 
hospital.  His  biographer  was  Simon  de  Vascon- 
cellos,  Provincial  of  Brazil ; and  Southey’s  com- 
ment on  the  tale  he  tells  is  that  for  mendacity 
of  this  kind,  the  Jesuits  of  Brazil  bear  off  the 
palm.  It  reads  like  American  humor.  Anchieta 
is  called  the  New  World  Adam,  whom  men  and 
beasts  obey,  who  never  sinned  as  did  the  first 
Adam.  The  pagan  dead  rose  at  his  command  and 
were  baptized.  Flocks  of  birds  shielded  him  on 
his  journeys  from  the  hot  rays  of  the  sun.  His 
garments  healed  diseases ; and  after  his  death, 
water  which  £iad  been  poured  once  over  his  bones 
would  effect  a thousand  cures.  Some  of  his 
miracles  are  said  to  have  been  in  better  taste  than 
those  of  the  Bible ! This  biography  was  sanc- 
tioned by  the  press  censors  of  Lisbon. 

John  of  Almeida  was  Anchieta’s  successor. 
His  life  shows  what  a man  can  do  when  he  sets 
to  work  to  keep  his  body  under,  and  to  save  him- 
self by  penance  and  good  works.  But  what 
knowledge  of  Christ  do  men  get  from  the  perusal 
of  such  lives?  Is  it  any  wonder  that  some  laugh, 
while  others  turn  away  in  repugnance. 

Almeida  had  a fine  assortment  of  hair  and 
chain  shirts.  “ He  had  cilices,”  says  Fletcher, 
“ for  his  arms,  thighs  and  legs ; one  of  which  was 


1 1 6 Needs  of  Latin  America 

fastened  around  the  body  with  seven  chains ; and 
another,  which  he  called  his  good  sack,  was  an 
under  vest  of  roughest  horse-hair,  having  on  the 
inside  seven  crosses  made  of  iron,  and  covered 
with  sharp  points,  like  a coarse  rasp  or  nutmeg 
grater.  Such  was  the  whole  armor  of  righteous- 
ness in  which  this  soldier  of  Christ  clad  himself 
for  his  battles  with  the  infernal  enemy.”  He  gave 
the  devil  all  the  odds,  for  he  never  disturbed  the 
fleas  and  other  vermin  which  drew  what  susten- 
ance they  could  from  his  emaciated  body.  His 
fasts  were  of  the  hardest  kind.  When,  in  old 
age,  his  instruments  of  torture  were  taken  from 
him,  he  pitifully  exclaimed:  “What  means  have 
I now  wherewith  to  appease  the  Lord?  What 
shall  I do  to  be  saved?  ” This  was  the  model  of 
sanctity  whom  rich  and  poor  alike  delighted  to 
honor.  His  rags,  the  blood  from  his  wounds,  or 
any  object  that  had  touched  his  person,  was  pre- 
served as  a sacred  miracle-working  relic.  What 
a contrast  to  the  life  of  our  Saviour ! 

These  lives  of  the  saints,  and  others  like  them, 
show  the  perversion  of  the  accepted  moral  and 
spiritual  standards ; and  gross  ignorance  of  the 
plan  of  salvation.  But  what  shall  we  say  of  the 
lives  of  priests  and  monks  ? They  were  corrupted 
by  the  acquisition  of  wealth  and  power.  They 
ceased  to  be  missionaries,  and,  shut  up  in  their 
monasteries,  led  idle,  luxurious  and  often  immoral 
lives.  The  religious  orders,  helpful  in  the  first 
century,  became,  by  the  third,  a positive  hindrance 


The  Papists 


ll7 

to  progress ; while  the  priests  carried  “ their  love 
for  the  family  to  paternity  ” as  one  foreign  eccle- 
siastic caustically  remarked. 

Dr.  A.  L.  Blackford,  after  sixteen  years  resi- 
dence in  Brazil,  wrote  in  1876,  that  the  moral 
results  of  Romanism  “ have  been  graphically 
described  by  the  Apostle  Paul  in  the  last  twelve 
verses  of  the  first  chapter  of  the  Epistle  to  the 
Romans.  Not  pne  word  of  that  tremendous  in- 
dictment need  be  changed  in  reference  to  Brazil ; 
and  doubtless  the  same  is  true  in  relation  to  all 
the  countries  where  Romanism  prevails.  It  is 
amazing  to  hear  men  who  have  access  to  the  Word 
of  God  and  the  facts  of  history,  and  of  the  actual 
state  of  the  world,  attempt  to  apologize  for,  or 
even  defend,  Romanism.  Romanism  is  not 

Christianity There  is  not  an  essential 

truth  of  the  Christian  religion  which  is  not  dis- 
torted, covered  up,  neutralized,  poisoned  and 
completely  nullified  by  the  doctrines  and  practises 
of  the  Romish  system.”  1 

There  is  corruption  in  morals  that  will  not  bear 
recital,  gross  ignorance,  superstition  and  practi- 
cal idolatry.  The  intelligent  reject  the  system, 
and  become  infidel,  or  at  least  indifferent  to  all 
religion.  “ Twelve  millions  of  souls  in  Brazil  are 
in  as  urgent  need  of  the  gospel  as  are  the  pagans 
of  China,  India  or  Africa;  and,  as  we  shall 
presently  see,  are  in  an  extraordinary  degree  pre- 


1 Sketch  of  Missions,  pp.  4,  5. 


1 1 8 Needs  of  Latin  America 

pared  to  receive  it;  yea,  more,  are  urgently  be- 
seeching that  it  be  sent  to  them.”  The  united 
voices  of  all  the  Protestant  workers  in  Latin 
America  echo  these  statements  and  urge  this  ap- 
peal. 

To  realize  the  condition  of  Latin  America  prior 
to  the  great  awakening  at  the  commencement  of 
this  century,  we  must  go  to  such  a country  as 
Ecuador,  and  witness  its  poverty  and  degrada- 
tion ; for  in  the  nations  which,  like  Mexico,  have 
begun  to  advance,  you  can  no  longer  see  much 
that  Humboldt,  and  Waddy  Thompson  and 
Madame  Calderon  de  la  Barca  so  graphically 
describe.  The  testimony  of  all  who  have  visited 
Ecuador  corroborates  what  W.  E.  Curtis  wrote 
as  an  eye-witness,  in  1888. 

“ Bolivar,”  he  says,  “ freed  Ecuador  from  the 
Spanish  yoke  . . . but  the  priests  had  such  a 
hold  upon  the  people  that  liberty  could  not  live 
in  an  atmosphere  which  they  polluted,  and  the 
country  lapsed  into  a state  of  anarchy  which  has 

continued  ever  since It  is  the  only 

country  in  America  in  which  the  Romish  church 
survives  as  the  Spaniards  left  it.  . . . One 

fourth  of  all  the  property  in  Ecuador  belongs  to 
the  bishop.  There  is  a Catholic  church  for  every 
one  hundred  and  fifty  inhabitants.  Of  the  popu- 
lation of  the  country  ten  per  cent,  are  priests, 
monks  or  nuns ; and  two  hundred  and  seventy- 
two  of  the  three  hundred  and  sixty-five  days  of 


The  Papists  119 

the  year  are  observed  as  feasts  or  fast  days.  The 
priests  control  the  government  in  all  its  branches, 
dictate  its  laws  and  govern  their  enforcement, 
and  rule  as  absolutely  as  if  the  Pope  were  its 
king.  As  a result  seventy-five  per  cent,  of  the 
children  born  are  illegitimate.  . . . The  peo- 

ple know  nothing,  but  what  the  priests  tell 
them ; they  have  no  amusements  but  cock-fights 
and  bull-fights ; and  no  literature.  ...  If 
one-tenth  of  the  money  that  has  been  expended 
in  building  monasteries  had  been  devoted  to  the 
construction  of  cartroads,  Ecuador,  which  is 
naturally  rich,  would  be  one  of  the  most  wealthy 
nations,  in  proportion  to  its  area,  on  the  globe.” 
“ Although  Ecuador  is  set  down  in  the  geogra- 
phies as  a republic,  it  is  simply  a popish  colony, 
and  the  power  of  the  Vatican  is  nowhere  felt  so 
completely  as  here.  The  return  of  a priest  from  a 
visit  to  Rome  is  as  great  an  event  as  the  declara- 
tion of  independence;  and  so  subordinated  is  the 
State  to  the  Church  that  the  latter  elects  the  Presi- 
dent, the  Congress  and  the  judges. 

“ As  recently  as  1883  a law  was  in  force  pro- 
hibiting the  importation  of  any  books,  periodicals, 
or  newspapers  without  the  sanction  of  the  Jesuits. 
A crucifix  stands  in  the  audience  chamber  of  the 
President,  and  another  on  the  desk  of  the  presid- 
ing officer  of  Congress.  All  the  schools  are  con- 
trolled by  the  church,  and  the  children  know  more 
about  the  lives  of  the  saints  than  about  the 


120  Needs  of  Latin  America 

geography  of  their  own  country.  There  is  not 
even  a good  map  of  Ecuador.”  1 

This  statement  was  published  thirteen  years 
ago,  but  it  can  still  be  quoted  as  the  testimony  of 
an  eye-witness  to  what  might  have  been  seen  in 
all  Latin  America  before  the  struggle  for  religious 
liberty ; and  it  is  still  true,  in  varying  degree,  of 
many  priest-ridden  portions  of  the  land.  The  ad- 
vances made  in  Mexico,  and  wherever  religious 
liberty  has  been  won,  furnish  positive  evidence 
that  on  a corrupt  church  rests,  in  large  measure, 
the  responsibility  for  the  undeveloped  state  of  all 
the  Roman  Catholic  countries  which  lie  south  of 
the  United  States. 

The  mass  of  evidence  is  overwhelming  for  those 
who  have  lived  face  to  face  with  this  debased 
form  of  Romanism.  No  accumulation  of  isolated 
incidents  can  make  on  the  mind  and  heart  an  im- 
pression equal  to  that  which  grows  upon  the 
Christian  worker  who  has  resided  for  any  con- 
siderable time  in  Brazil,  Colombia,  Chile  or  even 
in  Mexico.  A thousand  little  incidents,  innumer- 
able side-lights,  constant  petty  tendencies,  all 
make  up  a mass  of  proof  that  no  one  studying  the 
question  from  the  outside  can  be  expected  to  fully 
understand.  The  traveller  will  give  his  chance 
impressions ; the  resident  foreigner  engaged  in 
business,  when  in  a communicative  mood,  will 
cite  many  confirmatory  facts;  but,  as  a rule,  re- 


1 Capitals  of  Spanish  America,  pp.  306,  334. 


1 2 I 


The  Papists 

ligion  is  not  the  chief  concern  of  either  of  these 
witnesses.  The  missionary  is,  after  all,  the  best 
witness  in  this  matter ; for  he  has  given  much 
time  to  its  study.  He  talks  on  religious  subjects 
with  many  different  people;  he  sees  the  moral 
condition  of  the  community.  It  is  the  universal 
testimony  of  all  such  that  the  Romanism  of  Latin 
America  has  failed  as  a religious  guide  and  edu- 
cator. There  is  need  for  a reformation  similar 
to  that  which  awakened  Europe  in  the  days  of  the 
great  religious  reformers.  It  is  both  our  duty 
and  our  privilege,  to  oppose  truth  to  error,  and 
win  the  victory  for  the  pure  gospel  against  Rom- 
ish idolatry. 


Lecture  III-THE  PATRIOTS 


He  that  endures  for  what  his  conscience  knows 
Not  to  be  ill,  doth  from  a patience  high 
Look  only  on  the  suffering  cause,  whereto  he  owes 
Those  sufferings — not  on  his  miseries, 

The  more  he  endures,  the  more  his  glory  grows, 
Which  never  grows  from  imbecility, 

Only  the  best  composed  and  worthiest  hearts 
God  sets  to  act  the  hardest,  constant  parts. 

S.  Samuel 


123 


Synopsis  of  Lecture  III 

Introductory. — Nature  of  patriot’s  task. 

I.  Causes  of  Awakening. — Reorganization  of  colonies, 
Aranda. — Spain’s  recognition  of  United  States. — French 
Revolution. — Napoleon’s  interference  in  Spain. — Spanish 

“ Juntas.” — The  colonies  rise. 

II.  The  Fight  for  Independence. — Four  centres. 

1.  Brazil. — Neglected  by  Portugal. — Early  attempts  at 
independence. — Colony  raised  to  co-ordinate  rank  with 
Portugal. — Independence. — Republic. — Religious  liberty. 

2.  The  Spanish  colonies. — How  organized  and  governed. 
— Restrictions  and  disabilities. — Encomiendas  and  reparti- 
mientos. 

(i.)  Buenos  Ayres  and  San  Martin. — Spain  alienates 
loyal  colonies. — San  Martin  raises  army  at  Mendoza. — 
Crosses  the  Andes  into  Chile. — Victory  of  Maypo. — Enters 
Lima. — Interview  with  Bolivar. — Resigns. 

(2.)  Venezuela  and  Simon  Bolivar. — Bolivar’s  oath. — 
Sketch  of  his  life. — Military  career. — Passage  of  the 
Andes. — Victory  of  Carabobo. — Victory  of  Ayacucho. — End 
of  struggle. — Bolivar’s  character. 

(3.)  Mexico  and  Miguel  Hidalgo. — Part  played  by 
priests. — Hidalgo’s  “ grito  ” and  march  nearly  to  Mexico 
City. — Retreat,  final  capture  and  execution. — Ten  years  of 
warfare. — Union  of  Guerrero  and  Iturbide. — Final  victory. 

III.  The  Struggle  for  Religious  Liberty. — Prepara- 
tion necessary. — Bolivar’s  belief,  no  creed  be  prescribed. — 
Liberal  and  clerical  party. — Two  questions,  political  and 
religious. — Roman  Catholic  the  State  church. — Other  wor- 
ship illegal. 

Struggle  in  Mexico. — Unity  of  Mexican  history. — Five 
periods  : 

1.  Period  of  conquest. — See  previous  lecture. — Power 
and  influence  of  monks. 

2.  Viceregal  period. — Growth  of  State  church  in  wealth 
and  power. — Class  distinctions. — Struggles  between  vice- 
roys and  archbishops  of  Mexico  City. — Unavailing  attempts 
to  curtail  power  of  church. — Expulsion  of  Jesuits. 

3.  Period  of  war  for  independence. — Priests  among 
patriots. — Higher  clergy  favored  Spain. — Excommunicated 
patriots. — Clergy  fearing  Spanish  constitution,  changed 
front. 

4.  Period  of  Republic. — Ephemeral  empire  of  Iturbide. — 
No  party  opposed  to  church,  fight  begins  over  Patronato, 
or  appointing  power  to  Episcopal  sees. — Accusations  against 
the  church. — Three-cornered  game,  Liberals,  Clericals  and 
ambitious  men  after  personal  advancement. — Relative  ad- 
vantages of  the  two  parties.-— Clerical  platform. — Liberal 
platform. — French  intervention. — Plans  of  the  Pope  and 
the  French  Emperor.— Failure  of  Maximilian. — Juarez’ 
victory. 

Struggle  in  other  countries.— In  Guatemala. — Honduras. 
— Colombia. — Chile. — V enezuela. 

Conclusion. — Thus  the  door  opened  for  entrance  of 
Protestantism. 


124 


LECTURE  III 


The  Patriots 

Legislators,  I shall  make  mention  of  an  article  which 
in  my  conscience  I ought  to  have  omitted.  No  religious 
creed  or  profession  should  be  prescribed  in  a political 
constitution.  Simon  Bolivar. 

We  have  generous  co-laborers  within  and  without  the 
republic,  who  with  their  pens,  their  influence  and  their 
money  are  aiding  us,  and  they  offer  up  earnest  prayers 
for  the  salvation  of  our  country.  Redouble  then  your 
efforts.  Benito  Juarez. 

We  are  now  to  witness  the  third  act  in  the  re- 
ligious drama  of  Latin  America ; the  struggle  for 
political  and  religious  liberty.  This  is  the  work 
of  a noble  band  of  patriots.  Before  Protestants 
could  enter  and  do  their  work  these  countries  had 
to  pass  through  a transition  period  of  fratri- 
cidal warfare.  At  the  time  of  the  conquest  the 
foreign  invader  was  victor.  He  conquered  the 
primitive  inhabitants,  reduced  them  to  slavery, 
and  proclaimed  their  conversion  to  Christianity. 
The  mixed  race  and  even  the  American  born 
descendants  of  European  parents  were  made  to 
feel  the  yoke  of  inferiority,  weighed  down  under 
vexations,  exactions  and  humiliating  disabilities. 

Then  came  the  second  great  struggle.  Every- 
where the  people  rose  in  indignant  majesty.  In- 

135 


126 


Needs  of  Latin  America 


dians,  mestizos  and  men  of  Spanish  or  Portu- 
guese descent  united  to  throw  off  the  yoke  of 
foreign  domination,  and  but  for  the  attitude  of 
the  United  States  would  have  done  what  they 
could  to  have  helped  Cuba  and  Puerto  Rico  do 
the  same  at  that  time.  The  power  of  the  political 
oppressor  was  broken  after  ten  years  of  fighting, 
but  the  ecclesiastical  tyranny  remained  as  op- 
pressive as  before.  This  too  had  to  be  abolished. 
The  little  leaven  of  liberty  must  leaven  the  whole 
lump. 

The  citizens  of  the  new  republics  soon  began 
to  grow  restive  under  the  absolutism  of  political 
popery.  Then  began  the  struggle  for  religious 
liberty,  the  most  magnificent  and  tragic  act  in 
all  the  drama.  Of  one  portion  of  this  struggle 
Daniel  Webster  said : “ We  have  a sister  republic 
on  our  southern  border,  almost  in  mortal  agony, 
and  no  one  amongst  us  seems  willing  to  lend  it 
a helping  hand.”  1 

That  struggle  is  still  being  waged  in  many 
parts  of  Latin  America,  such  as  Colombia.  Ecua- 
dor is  still  hardly  awake  to  her  need  for  religious 
liberty ; while  Mexico  for  more  than  thirty  years 
has  enjoyed  the  fruits  of  victory. 

Let  us  begin  with  a brief  statement  of  some 
of  the  influences  which  led  to  a desire  for  politi- 
cal independence  in  the  first  decades  of  the  nine- 
teenth century. 


Quoted  in  Mexico  in  Transition. 


The  Patriots 


127 


The  Spanish  and  Portuguese  colonies  of  Amer- 
ica, although  isolated  and  kept  as  far  as  possible 
in  ignorance  of  passing  events,  were  not  wholly 
cut  off  from  the  influence  of  Europe  and  the 
United  States.  After  the  recognition  of  the  in- 
dependence of  the  latter  country  by  Spain,  in 
1783,  the  Count  of  Aranda,  who  foresaw  the 
trend  of  events,  recommended  to  Charles  III.  the 
reorganization  of  all  his  colonial  possessions  in 
America  by  the  establishment  of  three  kingdoms, 
namely,  Mexico,  Peru,  and  the  Spanish  Main, 
including  what  is  now  Venezuela  and  Colombia. 
Over  these,  members  of  the  Spanish  royal  family 
were  to  be  placed  as  kings ; and  the  Spanish  mon- 
arch was  to  be  supreme,  with  the  title  of  Emperor. 
The  scheme  was  rejected  as  too  chimerical.  The 
difficulties  seemed  insuperable,  but  possibly  Spain, 
not  to  mention  France,  would  now  like  to  revive 
it  under  a modified  form  suited  to  the  present 
conditions  of  political  independence. 

From  time  to  time  there  is  much  talk  of  a Latin 
American  alliance,  with  one  or  another  of  these 
powers  at  the  head.  This  was  the  bee  in  the 
bonnet  of  Napoleon  III.  Although  the  scheme 
of  Aranda  was  rejected,  thoughtful  men  could 
put  two  and  two  together,  and  it  was  easy  to  see 
that  Spain,  by  recognizing  the  independence  of 
the  United  States,  that  is,  the  right  of  the  Eng- 
lish colonies  to  become  independent,  weakened 
her  own  hold  on  the  Spanish  colonies  to  the  south 
of  us. 


128  Needs  of  Latin  America 

The  French  Revolution,  identified  to  a degree 
with  the  struggle  in  the  United  States,  exercised 
a yet  stronger  influence  on  the  minds  of  Latin 
American  patriots;  for,  guided  perhaps  by  a de- 
gree of  race  sympathy,  the  Latin  Americans  have 
always  turned  to  France,  even  more  than  to  our 
country,  for  the  study  of  the  principles  of  liberty. 
Every  educated  man  among  them  reads  French 
literature,  and  is  imbued  with  French  political 
and  philosophical  ideas.  They  love  the  words : 
Liberty,  Equality,  Fraternity;  use  the  red  liberty 
cap  as  an  emblem ; and  have  no  faith  in  the  di- 
vine right  of  kings.  The  fact  that  the  radicals 
had  little  respect  for  religion,  least  of  all  for  po- 
litical popery,  did  not  weaken  the  hold  of  French 
ideas  on  the  minds  of  the  liberal  leaders.  The 
conditions  of  the  struggle  made  it  more  like  that 
of  France,  than  that  of  England  or  the  United 
States.  This  will  perhaps  explain  why,  until 
quite  recently,  American  writers  did  not  rightly 
appreciate  the  nature  of  the  conflicts  in  Mexico, 
Central  and  South  America ; and  why  they  have 
failed  to  sympathize,  to  any  considerable  extent, 
with  the  great  liberal  leaders  of  those  lands. 

Napoleon  also,  without  any  intention  of  doing 
so,  helped  Latin  America  most  materially  in  its 
fight  for  freedom.  He  interfered  in  Spanish  af- 
fairs for  his  own  private  ends.  The  situation 
thus  created  served  as  pretext  for  a movement 
which  could  only  end  in  entire  independence  of 
the  mother  country. 


The  Patriots 


129 


In  1808,  the  divided  Spanish  royal  family  ab- 
dicated in  favor  of  Napoleon,  who  put  his  brother 
Joseph  on  the  Spanish  throne.  The  American 
colonists  were,  as  a rule,  hostile  both  to  Joseph 
and  to  the  old  monarch,  Charles  IV.,  but  friendly 
to  Ferdinand  VII.,  whom  they  wished  to  see 
reinstated.  Spain  was  soon  rent  by  the  struggles 
of  civil  war,  and  while  the  conflict  lasted,  Juntas, 
of  which  that  of  Cadiz  was  the  chief,  were  or- 
ganized to  govern  in  the  name  of  the  deposed 
monarch.  The  American  colonies  hesitated  to 
accept  the  authority  of  these  Juntas,  preferring  to 
organize  their  own,  and  declaring  that  the  sover- 
eignty was  represented  by  the  people  who  would 
govern  in  the  name  of  the  monarch.  A few  were 
satisfied  with  this  ingenious  fiction ; but  there 
were  many  more  whose  ultimate  aim  was  entire 
independence.  The  offer  of  representation  in  the 
Spanish  Cortes  came  too  late  to  satisfy  the 
Americans,  and  only  whetted  their  appetite  for 
liberty. 

It  was  an  epoch  of  readjustment,  and  from  the 
causes  named ; and,  amid  the  general  unrest, 
ideas  of  independence  found  their  way  into  all 
parts  of  Latin  America.  One  student  of  the 
question  tells  us  that  within  little  more  than  a 
year,  the  widely  separated  colonies,  with  no 
chance  for  preconcerted  action  (there  were  no 
cables  and  telegraphs)  declared  for  independence. 
“ A condition  of  things  had  been  reached  which 
made  independence  a necessity  that  could  not  be 


130  Needs  of  Latin  America 

suppressed,  postponed,  or  evaded.”  In  1810, 
steps  looking  toward  independence,  though  not 
always  its  actual  declaration,  were  taken  “ on 
April  19,  in  Caracas ; May  25,  in  Buenos  Ayres ; 
July  20,  in  Bogota;  on  September  16,  in  Mexico; 
September  18  in  Santiago,  Chile,  and  during  the 
same  month  of  September  in  most  of  the  other 
colonies.”  1 

In  order  to  give  unity  and  coherence  to  the  mul- 
titudinous details,  and  get  a clear,  general  idea 
of  the  whole  movement,  let  us  study  the  struggle 
for  independence  first  in  the  Portuguese  Colony 
of  Brazil,  then  in  Buenos  Ayres  and  Venezuela, 
and  lastly  in  Mexico. 

The  struggle  in  Brazil  is  peculiar,  from  the  fact 
that  Brazil  did  not  become  a Republic  until  a 
comparatively  recent  date.  Brazil,  during  its 
early  history,  suffered  at  different  times  from  the 
attacks  of  Spaniards,  English,  French  and  Dutch; 
and  was  rather  neglected  by  Portugal;  but,  after 
1640,  the  Braganzas  gave  more  attention  to  the 
colony. 

An  early  attempt  at  independence  in  Sao  Paulo 
failed.  The  man  selected  for  leader  exhorted  the 
insurgents  to  remain  true  to  the  crown  and  then 
retired  into  a convent.  During  the  colonial  pe- 
riod, Brazil  was  closed  to  outside  commerce  and 

1 Mex.  and  U.  S. ; M.  Romero,  p.  295.  In  Miller’s 
Memoirs,  vol.  i,  p.  61.  and  Humboldt’s  Personal  Narra- 
tive, vol.  v,  p.  224,  similar  statements  are  made,  but 
some  of  the  dates  are  placed  in  1809. 


The  Patriots 


*3i 

intercourse  almost  as  much  as  were  the  China 
and  Japan  of  that  day.  And  yet  the  leaven  of 
liberty  found  entrance. 

In  1789,  Tiradentes  made  a bold  attempt  at  in- 
dependence, only  to  fail.  But  in  1808,  Napoleon 
forced  the  Prince  Regent  to  save  his  crown  by 
taking  refuge  in  Brazil.  Once  there,  John  VI. 
started  a more  liberal  commercial  policy,  and  the 
first  printing  press  was  brought  to  Brazil.  The 
colony  was  raised  to  a co-ordinate  rank  with  the 
mother  country.  Revolutions  started,  but  were 
put  down,  in  Pernambuco,  Bahia  and  other 
points.  In  1821  the  people  demanded  a constitu- 
tion; and,  in  1822,  under  the  leadership  of  the 
Andradas,  Dom  Pedro  I.,  the  son  of  John  VI., 
was  proclaimed  emperor  of  independent  Brazil. 
For  his  opposition  to  representative  government, 
and  for  other  causes,  he  grew  so  unpopular  that 
he  thought  best  to  abdicate  in  favor  of  his  son 
Dom  Pedro  II.  Under  this  monarch  the  coun- 
try grew  steadily  in  wealth  and  population.  The 
crowning  achievement  of  the  emperor  in  his  long 
reign,  was  the  emancipation  of  the  slaves,  of 
whom  there  were  1,500,000  in  the  empire  in  1872. 

No  one  can  read  the  political  history  of  Brazil 
without  noticing  the  frequent  reference  to  revolu- 
tionary movements  in  various  cities  or  provinces ; 
and  the  fact  that  the  Republican  party  was 
slowly  but  steadily  growing  in  strength.  Al- 
though the  individual  movements  were  sup- 
pressed, the  pressure  at  different  times  became  so 


132  Needs  of  Latin  America 

great  that  several  notable  reforms  were  forced 
upon  the  government. 

These  forward  steps  were  mainly  as  follows : 
Equality  with  Portugal,  independence  of  the 
mother  country,  a constitutional  monarchy,  and 
finally,  November  15,  1889,  a bloodless  transition 
from  an  empire  to  a republic  The  aged  em- 
peror, object  of  universal  esteem,  was  exiled  to- 
gether with  his  family,  and  the  republic  began 
under  a provisional  ruler.  The  following  year  a 
constitution  similar  to  that  of  our  own  United 
States  was  adopted,  and  a president  was  elected. 
There  have  been  several  later  revolutions ; as,  for 
example,  that  in  Rio  Grande  do  Sul;  but  the 
chief  magistracy  has  been  held  by  worthy  men 
who  have  striven  to  promote  the  advancement  of 
their  country.  In  all  this  work  the  state  and 
city  of  Sao  Paulo  have  played  a prominent  part. 

Perhaps  it  is  just  as  well  to  complete  our  sur- 
vey of  Brazil  by  referring  here  to  the  question 
of  religious  liberty.  The  old  Portuguese  colony 
was  intolerant  of  any  but  the  Roman  Catholic 
church.  Liberty  of  worship  was,  however,  se- 
cured by  gradual  steps,  and  without  a bloody 
struggle.  This  was  due  in  large  part,  to  the 
benign  character  of  Dom  Pedro  II. ; to  the  fact 
that  the  crown  had  acquired  at  an  early  date  the 
appointing  power  to  ecclesiastical  sees,  and  had 
received  and  distributed  the  tithes;  and  also  to 
the  lateness  of  the  date,  1889,  at  which  the  Re- 
public was  formed. 


The  Patriots 


*33 


The  fifth  article  of  the  constitution  of  the  Bra- 
zilian empire  read  as  follows : “ The  Roman 

Catholic  shall  continue  to  be  the  established  re- 
ligion of  the  State;  all  other  religions  shall,  how- 
ever, be  tolerated  with  their  special  worship  in 
private  houses,  and  in  houses  designated  for  this 
purpose,  without  the  exterior  form  of  a temple.” 
This  last  clause  means  without  steeple  or  church 
bell.  The  Republican  constitution  declares  the 
separation  of  Church  and  State,  religious  liberty 
and  the  equal  rights  and  privileges  of  all  relig- 
ious denominations.  Thus  the  door  stands  wide 
open  for  our  propaganda ; although,  in  Brazil  as 
elsewhere,  public  opinion  still  makes  petty  perse- 
cution easy  to  inflict  and  hard  to  punish  in  some 
localities. 

In  1897,  the  following  contrast  was  drawn,  and 
it  could  now  be  made  still  stronger.  The  writer 
says : “ In  i860,  the  population  of  Brazil  was 

9,000,000,  including  more  than  1,000,000  In- 
dians ; religious  tolerance  existed  only  in  name ; 
the  Roman  church  was  a department  of  State, 
and  the  Jesuits  controlled  education,  hospitals  and 
public  charities ; social  purity  was  tainted  by  a 
dissolute  priesthood ; communication  with  the  in- 
terior was  by  muleback;  there  were  only  sixty 
miles  of  railroad ; two  monthly  steamers,  and  a 
few  sailing  vessels  afforded  the  only  communi- 
cation with  Europe ; the  postage  of  a letter  to  the 
United  States  was  forty-five  cents,  and  the  time 
consumed  in  its  transit  was  forty-five  days.  Now 


134  Needs  of  Latin  America 

the  population  is  over  14,000,000 ; there  are  5,000 
miles  of  railroad,  12,000  miles  of  telegraph,  two 
transatlantic  cables  and  twelve  lines  of  trans- 
atlantic steamers.  . . . The  new  constitu- 

tion authorizes  ‘ separation  of  Church  and  State ; 
secularity  of  public  cemeteries ; the  rite  of  civil 
marriage ; and  religious  liberty.’  ‘ All  denomina- 
tions have  equally  the  right  to  liberty  of  wor- 
ship.’ ” 1 This  is  a great  advance ; a splendid 
victory. 

We  turn  next  to  the  Spanish  colonies  of  South 
America,  and  shall  try  to  take  in  at  a glance  the 
leading  features  of  their  struggle  for  independ- 
ence. 

The  widely  extended  possessions  of  the  Span- 
ish crown  were  finally  organized  under  four 
viceroyalties:  Mexico,  Peru,  La  Plata  and  New 
Granada;  and  five  captaincies:  Yucatan,  Guate- 
mala, Chile,  Venezuela  and  Cuba.  It  is  not  nec- 
essary to  add  that,  as  in  the  case  of  Brazil,  these 
colonies  were  governed  and  exploited  in  the  in- 
terests of  the  mother  country.  For  nearly  three 
centuries,  until  the  French  Revolution,  and  kin- 
dred movements  called  attention  to  the  rights  of 
man,  the  colonists  submitted,  as  a matter  of 
course,  and  with  little  more  than  occasional  pro- 
tests, to  all  kinds  of  injustice.  The  Spaniards 
formed  a distinct  ruling  caste  whose  interests 
were  closely  identified  with  those  of  the  home 


1 Historical  Sketches  of  Presbyterian  Missions,  p.  306. 


The  Patriots 


135 


government.  They  were  in  the  colonies  to  get 
rich  themselves,  and  to  enrich  Spain.  The 
creoles,  or  Spaniards  born  in  America,  and 
their  descendants  of  mixed  race,  were  subjected 
to  humiliating  restrictions  and  disabilities.  They 
could  not,  as  a rule,  hold  any  chief  office  in  the 
government  of  the  colony ; they  were  not  allowed 
to  travel  abroad  without  a permit;  schools  were 
few  and  of  inferior  quality ; and  the  circulation 
of  books  and  papers  was  discouraged  whenever 
possible. 

At  first  a special  privilege  was  granted  the 
provinces  of  La  Plata,  allowing  them  to  send  an- 
nually to  the  mother  country  two  ships  of  one 
hundred  tons  burden.  Intercolonial  commerce 
was  prohibited  under  severe  penalties.  The 
mighty  waterways  of  South  America  were  thus 
closed  for  purposes  of  trade.  The  system  of 
encomiendas  and  repartimentos  decimated  the 
Indians  and  filled  their  hearts  with  sullen  rage. 
This  found  vent  from  time  to  time,  in  local  up- 
risings ; and,  on  one  occasion,  in  an  insurrection 
which  bade  fair  to  involve  all  the  Indians  of  the 
Andes  and  which  led  to  barbarous  massacres  and 
great  loss  of  life. 

When  an  Indian  went  to  work  in  the  mines, 
the  farewell  given  was  as  to  a man  condemned  to 
death.  Worthless  goods  sent  from  Europe  were 
forced  upon  the  natives,  often  at  an  exorbitant 
price,  though  entirely  unsuited  to  their  wants. 
In  one  case  a trader  who  had  received  a lot  of 


136  Needs  of  Latin  America 

worthless  spectacles,  secured  from  the  local  au- 
thorities a decree  that  the  Indians  should  wear 
spectacles  at  certain  feasts,  and  thus  the  lot  was 
disposed  of,  at  a handsome  profit,  to  Indians  who 
could  not  even  read.1 

The  Church,  however,  grew  and  prospered  in 
things  temporal,  and  came  to  exercise  an  author- 
ity hardly  second  to  that  of  the  secular  officers  of 
the  crown.  Given  the  opportunity  and  the  leader, 
and  the  revolt  against  the  long  oppression  was 
sure  to  come.  Napoleon  made  the  opportunity  by 
his  humiliation  of  Spain,  and  amid  a host  of  lead- 
ers of  varying  merit  two  rose  to  the  highest  emi- 

1 The  repartimiento  was  a privilege  originally  granted 
to  the  corregidores  or  governors  of  districts,  with  the 
best  intentions,  empowering  them  to  furnish  at  a fair 
price  to  the  Indians,  articles  of  necessary  consumption. 
This  privilege,  although  regulated  by  law,  inevitably  de- 
generated, however,  into  a compulsory  and  oppressive 
exaction.  Not  only  were  dying  mules,  damaged  goods, 
and  other  worthless  articles  forced  upon  the  Indians,  at 
double  or  triple  the  value  of  the  best  commodities  of  the 
kind,  but  razors  (for  men  without  beards),  silk  stock- 
ings (for  Indians  who  go  barefoot),  spectacles  (for 
people  who  retain  their  eyesight  unimpaired  to  very  old 
age),  and  articles  of  luxury,  the  very  use  of  which  was 
unknown,  formed  part  of  the  supplies  which  they  were 
compelled  to  purchase.  The  collection  of  the  royal 
tribute  afforded  the  corregidor  another  pretence  for  ex- 
actions ; while  the  priests  to  whose  spiritual  guardian- 
ship the  Indians  were  assigned,  plundered  them  without 
mercy  of  the  little  which  escaped  the  rapacity  of  the 
governors.  “ The  Modern  Traveller,  Peru,”  by  Condor, 
p.  30. 


The  Patriots  137 

nence  in  South  America:  San  Martin  of  Buenos 
Ayres  and  Simon  Bolivar  of  Caracas. 

The  history  of  the  movement  in  Buenos  Ayres 
in  its  early  stages  is  but  another  illustration  of 
Spanish  incompetency  and  obstinacy.  As  usual 
Spain  was  her  own  worst  enemy.  Obliged  to 
leave  the  people  to  defend  themselves  against 
English  and  Portuguese  aggressors,  Spain  alien- 
ated the  good  will  of  the  loyal  colony  by  refusal 
to  grant  needed  reforms  and  by  the  denunciation 
of  the  defenders  of  her  authority  as  insurgents 
and  traitors.  A long  and  bloody  struggle  fol- 
lowed. Ferdinand  VII.,  when  appealed  to  for  the 
redress  of  grievances,  replied  with  new  threats ; 
until,  goaded  to  desperation,  the  colonists  issued 
their  declaration  of  independence  and  carried  it 
into  effect.  This  was  on  July  9,  1816. 

In  the  meantime  Bernardo  O’Higgins  and 
others  had  begun  a similar  struggle  in  Chile,  and 
were  in  need  of  help.  Peru  also,  which  had  been 
for  centuries  the  stronghold  of  Spanish  author- 
ity, could  hardly  hope  to  succeed  without  outside 
assistance.  The  needed  aid  was  to  come  from 
Buenos  Ayres.  The  man  to  bring  it  was  San 
Martin. 

Jose  de  San  Martin  was  a creole,  born  in  Ya- 
peyu,  South  America,  in  1778,  educated  in  Spain, 
and  imbued  with  the  ideas  of  Miranda,  “ the 
apostle  of  South  American  liberty  ” ; who,  driven 
from  his  homeland,  worked  from  London  as  a 
centre.  San  Martin  rose  to  eminence  in  the  army 


138  Needs  of  Latin  America 

of  Buenos  Ayres,  and  when  the  time  was  ripe  to 
reach  out  into  the  parts  beyond,  conceived  the 
plan  of  crossing  the  Andes  into  Chile  whence  he 
could  advance  on  Peru.  He  resigned  his  supreme 
command  of  the  army,  and  withdrew  to  Mendoza 
on  the  frontier.  Ladies,  we  are  told,  gave  their 
jewels  to  aid  the  cause,  and  heroic  men  volun- 
teered to  serve  simply  from  love  of  liberty. 

The  little  army  grew  slowly.  San  Martin  was 
helped  by  the  mechanical  genius  of  a monk,  Luis 
Beltran,  who  cast  shot  and  cannon  for  the  army. 
Mitre  calls  him  the  Archimedes  of  the  army  of 
the  Andes.1 

In  1817  this  band  of  determined  men  set  out 
from  Mendoza  under  a battle  flag  made  by  the 
women  of  the  town,  and  adorned  with  a glowing 
' figure  of  the  sun,  the  ancient  symbol  of  the  Incas. 
Sixty  years  later  it  was  wrapped  about  the  body 
of  the  hero  who  had  made  it  immortal.  The  fate 
of  the  army  of  liberation  hung  in  the  balance, 
because  of  a previous  repulse,  when,  on  May  5, 
18x8,  they  met  the  enemy  at  Maypo.  The  leader 
is  said  to  have  exclaimed : “ I take  the  sun  to 

witness  that  the  day  is  ours  ” ; and  as  he  did  so 
the  great  luminary  rose  behind  the  Andes  and 
shone  upon  the  banner  which  bore  its  image.  The 
soldiers  thrilled  at  the  sight ; and  the  victory  won 
that  day  consolidated  the  independence  of  Chile. 

Peru  yer  remained,  and  the  people  hesitated  to 


1 Butterworth’s  Translation. 


The  Patriots 


139 


do  anything  themselves,  the  Spanish  forces  were 
so  strong  and  so  well  entrenched.  Under  Lord 
Cochrane  the  army  was  taken  by  sea  to  the  port 
of  Callao,  and  after  much  patient  waiting  and 
successful  diplomacy  the  people  were  induced  to 
assist  in  their  own  liberation  and  Lima  was  en- 
tered. This  was  the  culmination  of  San  Martin’s 
triumph.  Soon  after,  to  avoid  the  clash  of  dif- 
ferent plans  and  opinions,  he  withdrew,  with 
noble  magnanimity,  in  favor  of  Bolivar,  with 
whom  he  had  a memorable  interview  and  who 
was  to  carry  on  the  work  to  its  final  issue. 

San  Martin,  in  the  proclamation  which  he  is- 
sued on  leaving  Peru,  in  1822,  made  this  proud 
boast : “ I have  proclaimed  the  independence  of 

Chile  and  Peru ; I have  taken  the  standard  with 
which  Pizarro  came  to  enslave  the  empire  of  the 
Incas ; and  I have  ceased  to  be  a public  man. 
...  I have  fulfilled  my  promises  to  the  coun- 
tries for  which  I have  fought ; I have  given  them 
independence.”  1 It  was  an  act  of  splendid  abne- 
gation, worthy  the  true  hearted  patriot  whom  his 
country  has  at  last  learned  to  honor.  A magnifi- 
cent mausoleum  now  marks  his  resting  place  in 
the  Cathedral  at  Buenos  Ayres. 

His  victory  was  not,  as  he  well  knew,  the  end 
of  the  struggle.  The  Spaniards  rallied  their 
forces.  There  was  work  for  Bolivar  to  do  before 
the  final  victory  could  be  won.  To  understand 


Parish,  Buenos  Ayres,  p.  85. 


140  Needs  of  Latin  America 

this  juncture  in  the  two  movements  we  must  turn 
our  gaze  northward,  and  note  what  had  been 
going  on  for  several  years  in  Venezuela  and 
Colombia. 

Simon  Bolivar  is  universally  proclaimed  as  the 
greatest  hero  of  the  struggle  for  independence  in 
South  America.  He  drew  his  inspiration  in  part 
from  Miranda ; from  what  he  witnessed  of  the 
French  Revolution  in  Paris;  from  his  study  of 
the  United  States;  and  from  his  admiration  for 
George  Washington.  On  the  sacred  Aventine 
Mount  in  Rome,  as  far  back  as  1805,  he  had 
pledged  himself  to  the  liberation  of  his  native 
land;  and  right  nobly  did  he  redeem  that  pledge. 

Returning  from  Europe,  in  1809,  he  passed 
through  the  United  States  and  made  a personal 
study  of  the  working  of  our  free  institutions.  He 
brought  Miranda  to  Caracas,  and,  when  on  July 
5,  1811,  Venezuela  declared  her  independence,  he 
took  a prominent  part  in  the  movement. 

His  career  as  a soldier  was  marked  by  every 
kind  of  good  and  evil  fortune ; now  victorious, 
now  driven  into  exile  by  overwhelming  defeat; 
anon,  narrowly  escaping  assassination.  But  he 
was  always  ready,  sooner  or  later,  to  resume  the 
struggle,  either  in  Colombia,  or  in  Venezuela. 
He  crossed  the  Andes  with  his  army,  leading  the 
soldiers  through  the  cold  and  snow  of  the  high 
altitudes,  a feat  worthy  to  be  compared  to  Han- 
nibal’s passage  of  the  Alps.  He  eventually  in- 
flicted an  overwhelming  defeat  upon  the  Span- 


The  Patriots 


141 

iards  at  Carabobo.  The  vanquished  remained 
shut  up  in  Puerto  Bello  until  their  surrender  two 
years  later  to  General  Paez;  when  Venezuela  and 
New  Granada  were  united  under  the  name  of 
Colombia. 

Bolivar,  however,  was  not  yet  ready  to  sheathe 
his  sword.  He  went  to  the  help  of  the  valiant 
Sucre,  who  had  gained  brilliant  victories  in  Ecua- 
dor and  Peru.  Quito  fell  into  their  hands  in 
1822;  and  on  Dec.  9,  1824,  the  patriots  and 
Spaniards  met  at  Ayacucho.  After  an  hour  of 
desperate  struggle  the  patriots  triumphed,  and 
liberty  was  practicably  achieved,  although  the 
Spaniards  held  on  for  a little  while  longer  to  Cal- 
lao, their  last  stronghold.  Upper  Peru  was  or- 
ganized into  a new  state  and  named  Bolivia,  in 
honor  of  the  liberator.  The  different  republics 
vied  with  one  another  in  honoring  the  victorious 
hero ; and  this  formed  the  happiest  period  in  his 
career.  A little  later  differences  of  opinion  grew 
into  dissensions.  There  were  mutual  recrimina- 
tions ; Bolivar  resigned  his  authority  and  died  on 
the  way  to  exile ; his  death  being  hastened,  in  all 
probability,  by  the  accusations  of  his  detractors. 

He  gave  his  time  and  wealth  to  the  cause  of 
liberty,  in  which  he  also  spent  the  strength  of  his 
manhood ; and  when  all  the  difficulties  which  he 
overcame  are  taken  into  account,  we  see  that  he 
deserves  to  be  ranked  as  one  of  America’s  great- 
est heroes ; as  one  of  the  fathers  of  American  in- 
dependence. All  Spanish  America  now  delights 


142 


Needs  of  Latin  America 


to  do  him  honor.  He  was  sincere  when  he  said : 
“ My  only  ambition  is  the  freedom  of  my  fellow 
citizens.  My  love  of  the  independence  of  South 
America  has  caused  me  to  make  different  sacri- 
fices, sometimes  in  peace,  sometimes  in  war.  I 
shall  never  refuse  these  sacrifices,  because  he  who 
abandons  all  to  be  useful  to  his  country  loses 
nothing,  but  gains  all  he  consecrates.”  “ In  his 
day  Bolivar  was  South  America.  His  heart, 
thoughts  and  deeds  were  her  pulse  beat  and  her 
destiny.”  1 

A truth  uttered  by  Bolivar,  is  as  strikingly  ex- 
emplified in  the  history  of  Mexico’s  struggle,  as 
in  that  of  South  America.  He  said : “ The  seed 
of  liberty  yields  its  just  fruit.  If  there  is  any- 
thing which  is  never  lost,  it  is  the  blood  which  is 
shed  for  a just  cause.”  2 

It  is  not  possible  to  mention,  by  name,  the 
many  martyrs  who  shed  their  blood  that  Mexico 
might  be  free.  Nor  can  we  follow  in  detail  the 
ten  years’  struggle,  with  its  innumerable  battles, 
its  frequent  victories,  and  more  frequent  defeats. 
The  two  great  heroes  in  the  first  stage  of  the 
movement  were  priests,  Hidalgo  and  Morelos.  A 
third,  Matamoros,  was  a general  of  the  latter.  The 
initiative  was  taken  by  Hidalgo  on  Sept.  16,  1810, 
when  he  rang  the  bell  of  the  parish  church  of 
San  Miguel,  and  started  forth  with  the  little  com- 


1 South  Am.  Butterworth,  p.  67. 

sIdem,  p.  66. 


The  Patriots 


143 


pany  thus  gathered.  He  was  himself  an  edu- 
cated, thoughtful  man,  of  quiet  manners,  and 
pleasing  address,  more  of  a philosopher  than  a 
general ; but,  withal  a born  leader  of  men.  Al- 
lende,  a captain  in  the  Spanish  army,  became  his 
chief  general,  and  divided  the  honors  of  supreme 
command. 

While  on  the  march,  Hidalgo  took  from  the 
chapel  of  Atotonilco  a picture  of  the  Virgin  of 
Guadalupe  and  made  it  his  battle  flag.  This 
aroused  the  religious  fanaticism  of  the  Indians 
who  flocked  to  the  new  standard,  hoping  to 
avenge  their  wrongs  upon  the  hated  Spaniards. 
The  massacre  of  hundreds  who  were  taken  pris- 
oner is  the  one  blot  on  the  career  of  Hidalgo  as  a 
general.  He  soon  became  master  of  Guanajuato 
and  Morelia,  and  cities  of  lesser  note ; until,  at 
last,  after  defeating  the  Spaniards  at  Las  Cruces, 
he  stood  upon  the  summit  of  the  mountains  which 
overlook  the  city  of  Mexico,  and  gazed  upon  the 
magnificent  panorama  of  that  most  beautiful  of 
valleys. 

How  his  heart  must  have  thrilled,  and  how  he 
must  have  longed  to  advance  and  take  the  capital 
city  and  end  the  struggle.  But  his  army  was 
only  a rabble  of  100,000  undisciplined,  poorly 
armed  men  and  with  but  little  ammunition.  He 
dared  not  hurl  them  against  disciplined  troops  and 
a fortified  city.  Some  still  question  the  wisdom  of 
his  course.  They  say  he  had  gone  too  far  to 
turn  back.  Be  that  as  it  may,  he  withdrew,  and 


i44 


Needs  of  Latin  America 


after  the  varying  fortunes  of  war  was  captured 
and  shot  on  July  30,  1811. 

Then  followed  ten  years  of  bloody,  guerrilla 
warfare  in  all  parts  of  Mexico.  From  time  to 
time  some  leader  would  rise  into  prominence  only 
to  disappear  in  defeat.  For  several  years  Morelos 
and  his  generals  maintained  a bold  front  in  Guer- 
rero and  the  South,  and  at  one  time  it  seemed  as 
though  they  would  win  against  all  odds. 

Morelos  is  famous  for  his  hundred  victories, 
and  for  his  successful  resistance  when  besieged  in 
Cuautla.  But  he  was  taken  prisoner,  tried  be- 
fore a revived  court  of  the  Inquisition,  and  shot. 
Finally  it  seemed  as  though  the  only  hope  of 
the  nation  was  centred  in  Vincente  Guerrero, 
who  still  held  his  army  together  in  the  moun- 
tain fastnesses  of  the  state  since  so  justly  called 
by  his  name.  The  struggle  might  have  dragged 
its  weary  length  indefinitely  across  the  years, 
had  not  Iturbide  joined  forces  with  Guerrero, 
united  opposing  elements  for  the  time  and  forced 
O’Donoju,  the  last  of  the  viceroys,  to  recognize 
the  independence  of  Mexico.  Guatemala  and  the 
rest  of  Central  America  followed,  and  all  Latin 
America,  save  Cuba  and  Puerto  Rico,  was  free 
and  independent. 

The  people  had  won  their  political  liberty.  An- 
other long  struggle  was  to  follow  before  they 
were  to  learn  how  to  use  it  wisely ; for  some  of 
the  new  republics  are  still  very  far  from  having 


The  Patriots 


*45 


learned  the  lesson.  This  slowness  and  inability 
will  not  surprise  us  if  we  contrast  the  education 
in  self-government  enjoyed  by  the  Anglo-Saxon 
colonists  with  its  lack  among  the  Latin  Ameri- 
cans. One  of  their  earlier  statesmen  remarked: 
“ Ours  is  as  yet  but  the  A.  B.  C.  of  government ; 
the  beginnings  of  which  had  better  be  kept  out 
of  view.”  The  people  have  had  to  learn  that 
there  is  “ no  such  thing  as  liberty  in  the  abstract,” 
that  public  opinion  must  be  educated  in  the  usages 
of  peaceful  discussion,  and  that  revolutions  are 
not  a panacea  for  all  political  ills.  Self-control 
had  to  be  acquired.  The  press  had  to  be  unmuz- 
zled and  allowed  to  suggest  and  criticize.  The 
countries  so  long  isolated  had  to  be  opened  for 
free  contact  with  the  world.  For  all  this,  time 
was  needed.  The  wonder  is,  not  that  the  progress 
has  been  so  slow,  but  that  so  much  has  been  done 
under  such  unfavorable  conditions.  The  veterans 
in  the  great  struggle  did  well  to  wave  their  tat- 
tered battle  flags  and  shout : “ Liberty  and  inde- 
pendence ! ” 

Political  independence  was  a step  in  the  right 
direction,  but  its  fruits  could  not  be  enjoyed  to  the 
full,  or  even  ripen  properly,  until  religious  liberty, 
with  its  attendant  popular  education,  freedom  of 
the  press,  and  right  of  private  judgment,  had 
been  secured.  We  are  now  to  witness  the  strug- 
gle for  religious  liberty. 

A Mexican  friend  said  to  the  writer:  Did  you 
ever  notice  that  until  the  flag  stamped  with  the 


146  Needs  of  Latin  America 

Virgin  of  Guadalupe  was  replaced  by  the  Mexi- 
can tricolor,  independence  was  not  achieved? 
Bolivar  also  said  of  the  clause  in  one  of  his  con- 
stitutions, which  made  the  Roman  Catholic  the 
exclusive  religion,  that  his  conscience  told  him 
that  it  ought  to  be  omitted ; that  “ no  religious 
creed  or  profession  should  be  prescribed  in  a po- 
litical constitution.”  Unfortunately  he  was  in  ad- 
vance of  his  age,  and  only  a few  men  were  edu- 
cated to  the  point  where  they  saw  the  need  and 
the  value  of  religious  liberty. 

In  the  study  of  this  chaotic  period  of  revolu- 
tions, we  shall  find  it  hard  to  thread  our  way 
through  the  long  labyrinth  of  cross  purposes 
which  often  express  nothing  but  personal  ambi- 
tion. Yet,  after  further  study,  we  shall  find  that 
the  leaders  were  divided  into  parties  on  two  prin- 
cipal questions.  One  was  the  question  of  a fed- 
eral government  with  states  similar  to  those  of 
our  own  United  States ; or  a more  centralized  re- 
public, like  that  of  France,  divided  into  depart- 
ments. The  other  issue  was  between  a conserva- 
tive or  clerical  party,  and  a liberal  party,  the  lat- 
ter being  sometimes  violent  in  its  opposition  to 
the  church.  Often  the  two  issues  were  combined, 
and  the  liberals  were  also  federalists;  while  the 
clerical  party  believed  in  a more  centralized  form 
of  republic,  or  openly  favored  monarchy. 

All  the  constitutions  of  the  new  Spanish  repub- 
lics contained  articles  which  declared  the  Roman 


The  Patriots 


*47 


Catholic  Church  to  be  the  established  church,  and 
making  it  the  only  one  allowed  by  law.  This 
action  was  natural  at  that  time,  and  all  the  far- 
reaching  consequences  were  not  foreseen.  The 
debate  in  the  Peruvian  Congress  was  an  interest- 
ing one ; and  throws  light  on  the  whole  question. 
We  have,  in  his  published  letters,  the  statements 
of  Mr.  James  Thomson,  an  agent  of  the  B.  F.  B. 
S.,  who  was  present  in  Lima  at  the  time.  This 
was  in  1822.  The  article  as  submitted  read: 
“ The  religion  of  the  state  is  the  Catholic,  Apos- 
tolic Church  of  Rome.”  1 The  fight  was  on  the 
word  “ only  ” or  “ exclusive  ” which  one  of  the 
Committee  on  Constitution  wished  to  have  in- 
serted. The  first  speaker  in  the  public  debate  on 
this  amendment  was  a Roman  Catholic  clergy- 
man who  read  from  a Bible  Society  New  Testa- 
ment 1 Cor.  1 : 12,  13  which  speaks  of  the  divi- 
sions in  the  Corinthian  church.  He  wished  the 
Article  to  read,  “ The  religion  of  Jesus  Christ  is 
the  religion  of  the  State.”  He  deprecated  any 
kind  of  persecution  or  compulsion. 

Another  speaker  also  arose  with  the  Bible  in 
his  hands  and  quoted  from  the  writings  of  Moses 
two  passages  which  enjoined  the  kindly  treatment 
of  strangers.  It  was  evident  that  the  only  Prot- 
estants he  had  in  mind  were  foreigners. 


1 Letters  on  the  Moral  and  Rel.  State  of  S.  Am.,  J. 
Thomson,  pp.  60,  63  and  108. 


148 


Needs  of  Latin  America 


Still  another  clergyman,  of  advanced  age,  ad- 
vocated Christ’s  law  of  love.  The  conservative 
element,  however,  was  too  strong  and  the  article 
as  adopted  read : “ The  Roman  Catholic  Apostolic 
Religion  is  the  religion  of  the  state  and  the  ex- 
ercise of  every  other  is  excluded.” 

Speaking  on  this  same  theme  another  congress- 
man once  remarked  to  Mr.  Thomson : “ Why 

such  ado  about  toleration.  We  ourselves  do  not 
need  any  such  thing,  and  the  foreigners  who  are 
here  seem  very  little  concerned  about  the  sub- 
ject. It  was  not  religion  that  brought  them  to 
this  country,  but  commerce.  Give  them  money, 
therefore,  in  exchange  for  their  goods,  and  they 
will  seek  nothing  else.” 

Among  those  who  entered  a protest  when  tol- 
eration was  denied  was  a priest  at  the  head  of  the 
principal  college  in  Lima.  The  fact  is  they  ex- 
pected all  their  countrymen  to  remain  good  Ro- 
man Catholics,  and  the  question  was  discussed  as 
related  to  foreigners,  or  as  purely  philosophical. 
“ Now,”  says  Mr.  Thomson,  “ can  you  tell  me 
when  such  things  took  place  in  any  other  country 
and  originating  wholly  from  a philosophical  view 
of  the  matter  ? ” 

Long  debates  on  the  same  question  occurred  in 
the  Mexican  Congress,  in  which  the  liberals  took 
the  same  high  stand.  The  fact  is,  the  conflict  be- 
tween Church  and  State,  as  fought  out  in  Mexico, 
is  so  fine  and  finished  an  example  of  this  struggle, 


The  Patriots 


149 


that  it  will  probably  be  more  profitable  for  us  to 
describe  it  somewhat  in  detail,  instead  of  giving 
a general  statement  about  all  the  republics  in 
turn. 

This  is  the  conflict  which  from  the  very  outset, 
has  given  unity  and  logical  sequence  to  the 
long  periods  of  revolution  which  make  such 
dreary  wastes  in  the  history  of  this  long-suffering 
people.  For  greater  clearness  of  treatment  we 
must  go  back  to  the  time  of  the  Conquest,  and 
refer  again  to  the  forces  which  then  began  to 
work. 

We  have  the  period  of  the  planting  of  Roman 
Catholicism  among  the  Indians ; and  the  vice- 
regal period,  in  which  forces  and  tendencies  were 
developed  which  hint  at  the  nature  of  the  coming 
conflict.  Then  follows  the  war  for  independence, 
which  we  have  just  described;  and  lastly  the 
rivalries  of  the  liberal  and  clerical  parties  under 
the  republic.  Mr.  Jose  M.  Vigil  in  his  treatment 
of  this  theme  says  in  substance  that  “ superficial 
critics  will  perhaps  see  only  a chaotic  mass  of 
revolutions,  without  rhyme  or  reason,  and  there- 
fore doubt  the  ability  of  the  Mexican  people  ever 
to  maintain  a stable  government.  This  is  because 
such  critics  fail  to  see  that  the  causes  which  made 
possible  the  career  of  Santa  Anna  and  Maximilian 
were  at  work  from  the  very  beginning  of  the  so- 
cial evolution  of  the  Mexican  people.  Few  peo- 
ples, indeed,  present  an  historical  unity  as  homo- 


150  Needs  of  Latin  America 

geneous,  compact  and  harmonious,  so  to  speak, 
as  Mexico  offers  to  the  eyes  of  a close  observer.”  1 

Hon.  Matias  Romero,  a statesman  and  student 
of  Mexican  history,  says  practically  the  same 
thing  in  his  study  of  the  causes  and  philosophy 
of  the  Mexican  revolutions.  Of  the  struggle  from 
1821-1867,  he  says:  “ It  is  no  wonder  that  such 
a struggle  should  last  nearly  fifty  years,  when  it 
is  taken  into  consideration  that  Mexico  passed 
during  that  period,  through  complete  social  and 
political  evolution,  while,  in  the  older  countries 
of  Europe,  similar  changes  have  required  the 
lapse  of  centuries  and  the  shedding  of  torrents  of 
human  blood.”  2 

Cortes,  while  he  advocated  the  sending  of  mis- 
sionaries to  convert  the  Indians  of  Mexico,  urged 
the  Spanish  monarch,  in  order  to  avoid  abuse  of 
power,  not  only  to  appoint  the  priesfs  and  monks, 
but  also  to  provide  for  their  maintenance  thus 
placing  them  absolutely  under  the  control  of  the 
civil  authority.  The  plan  was  not  carried  out  in 
its  entirety ; but  its  proposal  affords  abundant 
evidence  of  the  difference  between  our  point  of 
view,  and  that  of  all  who  have  grown  up  in  Latin 
America.  We  believe  in  the  entire  separation  of 
church  and  state.  They  inherit  the  traditions  of 
a state  church. 

We  have  already  told  the  story  of  monkish  mis- 


1 Mex.  at.  Siglos,  vol.  v. 

8 Mex.  and  U.  S.,  p.  394. 


The  Patriots 


151 

sion  work  in  Mexico.  It  is  only  necessary  to 
point  out,  in  this  connection,  that  the  priests  and 
monks  enjoyed  many  immunities  and  privileges, 
incident  to  the  commencement  of  a work  like 
theirs,  which  they  would  be  slow  to  relinquish 
later  on ; and  which  would  be  almost  sure  to  bring 
them  into  conflict  with  the  civil  authorities.  Their 
spheres  of  jurisdiction  overlapped.  The  monks 
claimed  and  exercised  the  right  to  punish  native 
offenders,  to  settle  disputes  between  Indian  con- 
verts, and  to  defend  the  rights  of  the  Indians 
against  civil  officers.  In  spite  of  continual  rival- 
ries between  priests  and  monks,  the  clergy  had  a 
strong  organization  and  could  hold  their  ground 
against  all  opponents.  The  Indians  looked  upon 
them  as  their  protectors  and  followed  them  with 
blind  and  superstitious  devotion. 

During  the  long  viceregal  period,  which  cov- 
ered nearly  three  centuries,  the  hold  of  the  church 
on  all  classes  was  enormously  strengthened.  In 
those  days  there  were  very  strong  class  distinc- 
tions in  Mexico,  as  in  all  the  rest  of  Latin  Ameri- 
ca. The  hewers  of  wood  and  drawers  of  water, 
the  laborers  in  the  fields  and  toilers  in  the  mines, 
the  burden  bearers,  in  every  sense  of  the  word, 
were  the  Indians,  who  suffered  in  angry  silence. 
Next  above  them  came  the  mixed  race  and  the 
creoles,  of  varying  degrees  of  wealth  and  culture. 
We  have  already  dwelt  upon  their  deprivation  of 
political  and  commercial  rights  under  the  colonial 
government.  At  the  top  were  three  privileged 


IS2 


Needs  of  Latin  America 


classes,  not  to  say  four,  as  a rule,  and  these  were 
of  pure  Spanish  descent.  They  were  the  civil 
officers  of  high  rank,  the  merchant  princes,  the 
leaders  of  the  army,  and  the  high  ecclesiastical 
dignitaries.  As  long  as  all  these  were  in  accord 
the  leaders  of  the  independent  forces  could  make 
but  little  headway ; but  when  the  church  threw  in 
its  influence  with  the  patriots  they  speedily  tri- 
umphed. 

The  strength  of  the  church  had  already  been 
shown  in  several  struggles  between  different  vice- 
roys and  archbishops  of  Mexico.  Take  for  exam- 
ple the  fight  in  1624,  between  Archbishop  Juan 
Perez  de  Serna,  and  the  Viceroy,  the  Marquis  of 
Gelves.  The  viceroy  had  taken  a decided  stand 
against  certain  abuses.  He  attacked  the  practice, 
followed  by  some  men  and  women  of  having  por- 
traits of  their  lovers  painted  with  the  insignia  of 
saints  and  placed  in  their  rooms.  He  also  ex- 
communicated those  who  sold  pulque  to  the  In- 
dians in  Xochimilco,  and  denounced  the  abuses 
which  occurred  at  certain  processions  in  Lent. 

At  the  command  of  the  Audiencia  he  withdrew 
his  censures,  but  complained  to  the  king.  The 
new  viceroy  told  the  archbishop  what  he  thought 
of  all  this  and  accused  him  of  taking  gifts  and 
having  a butcher’s  shop  in  his  house  where  he 
sold  meat  at  a high  price.  The  prelate  resented 
the  insult.  The  fight  began  and  people  took  sides. 
Other  matters  of  a similar  kind  came  up  until,  at 
length,  affairs  were  brought  to  a crisis  by  the  at- 


The  Patriots 


1 53 

tempt  to  set  a guard  over  Melchor  Perez,  who  was 
guilty  of  certain  abuses  and  had  fled  for  refuge 
to  the  convent  of  Santo  Domingo.  The  arch- 
bishop ordered  the  withdrawal  of  the  guard  set 
by  the  viceroy,  whose  presence  he  regarded  as  a 
violation  of  ecclesiastical  immunities.  Then  Serna 
and  Perez  plotted  against  the  viceroy,  and  the 
prelate  excommunicated  the  viceroy.  The  bishop 
of  Puebla  removed  the  ban  of  excommunication ; 
then  the  archbishop  was  removed  by  force  from 
the  city,  and  the  populace  made  threats  against 
the  officers  of  the  law.  The  archbishop  was  taken 
as  far  as  Teotihuacan,  a few  miles  from  the 
city,  whence  he  put  the  capital  under  interdict. 
This  angered  the  people  against  the  viceroy ; the 
palace  was  attacked  and  set  on  fire ; and  a priest 
absolved  all  who  took  part  in  the  attack. 

When  the  tumult  was  at  its  height  the  arch- 
bishop returned  followed  by  4,000  men.  The 
bells  pealed  forth  their  joy ; the  churches  were 
reopened ; and  the  viceroy  was  virtually  deposed 
and  forced  to  flee.  The  only  punishment  inflicted 
on  the  archbishop  by  the  king  was  to  transfer  him 
to  another  see.  This  leniency  served  only  to  in- 
crease the  arrogance  of  the  clergy.  Thus,  at  that 
early  date,  we  find  in  the  New  World  a conflict 
similar  to  that  once  waged  between  the  Pope  and 
the  Emperor  of  the  Holy  Roman  Empire ; and 
which  was  to  lead  to  bloody  warfare  on  the  Amer- 
ican continent  as  it  had  done  in  Europe.  The  dis- 
tance of  the  American  colonies  from  their  mon- 


154  Needs  of  Latin  America 

arch,  and  the  slowness  of  communication  with 
Spain,  made  this  power  of  the  clergy  an  even 
greater  menace  to  liberty  here  than  there. 

The  growing  wealth  and  power  of  the  clergy, 
in  all  his  American  dominions,  was  pointed  out 
to  the  Spanish  monarch  by  his  more  observant 
counsellors.  There  were  efforts  after  reform,  but 
the  fatal  mistake  was  made  of  attempting  to  se- 
cure the  consent  of  the  clergy  to  the  curtailment 
of  their  own  power;  a request  which  they  nat- 
urally refused.  History  shows  us  that  it  is  only 
with  a strong  hand  that  such  changes  are  effected  ; 
and  only  after  the  evil  has  become  so  great  that 
the  people  rise  and  compel  reform.  The  only  ef- 
fective blow  struck  was  that  aimed  at  the  Jesuits, 
who  were  expelled  in  1767;  but  this  made  no 
change  in  the  relations  between  church  and  state, 
and  the  Jesuits  subsequently  returned,  although 
never  to  take  up  mission  work  as  before. 

It  is  true  that,  during  the  war  for  independ- 
ence, from  1810-1821,  many  of  the  leaders  in  the 
patriot  army  were  priests ; but  they  were  de- 
nounced, anathematized  and  excommunicated  by 
the  bishops;  and,  when  captured,  were  degraded, 
tried  before  a revived  court  of  the  Inquisition, 
and  handed  over  to  the  secular  authorities  to  be 
executed. 

Some  of  the  bishops  made  themselves  ridicu- 
lous by  the  number  and  violence  of  their  anathe- 
mas; and  also  by  their  pusillanimity  in  with- 
drawing the  same  whenever  the  patriots  gained 


The  Patriots 


*55 


control  in  their  Episcopal  cities.  It  all  went  to 
show  that  the  clergy,  as  an  organized  body,  put 
the  retention  of  its  power  and  wealth  above  the 
independence  and  prosperity  of  the  people  as  a 
whole.  It  was  this  attitude  which  has  led  to  the 
frequent  denunciation  of  the  Mexican  clergy  by 
liberal  orators,  as  having  thrice  proved  themselves 
traitors  to  their  country,  namely  in  the  struggle 
for  independence,  the  war  of  American  invasion 
in  ’46,  and  the  French  intervention  and  the  empire 
of  Maximilian,  in  the  sixties. 

And  yet,  strange  as  it  may  at  first  seem,  it  was 
the  clergy  who,  by  a change  of  front,  shortened 
the  first  of  these  conflicts,' and  turned  the  scale  in 
favor  of  independence.  They  deserve  no  spe- 
cial credit  for  this,  since  they  seem  to  have  been 
animated  by  purely  selfish  motives. 

After  ten  years  of  guerrilla  warfare  the  royal 
troops,  supported  by  the  Spaniards  and  the  clergy 
seemed  to  have  triumphed  over  the  patriots  in  all 
but  one  region.  There  were  guerilla  bands  under 
Victoria  and  others,  but  only  Guerrero  had  what 
might  be  called  an  army. 

Iturbide,  who  had  been  successful  as  a royalist 
commander,  and  who  had  won  an  unenviable  rep- 
utation because  of  his  personal  greed  and  his 
cruel  severity  in  dealing  with  his  patriot  oppo- 
nents, had  been  for  some  time  idle  in  Mexico  City, 
and  was,  in  all  probability,  piqued  by  the  manner 
in  which  he  had  been  ignored.  He  was  suddenly 
summoned  into  the  presence  of  the  viceroy  and 


156  Needs  of  Latin  America 


asked  if  he  would  take  command  of  an  army  and 
crush  Guerrero.  To  this  proposition  he  at  once 
consented,  but  the  viceroy  was  completely  in  the 
dark  as  to  the  reason  for  such  acceptance.  He 
was  to  act  not  as  the  agent  of  the  viceroy,  but  of 
the  priests.1 

We  now  know  something  of  the  secret  his- 
tory of  that  period.  In  1812  a constitution  was 
given  to  Spain  and  her  colonies.  It  was  soon  set 
aside,  though  welcomed  with  joy  in  Mexico ; but 
it  was  again  enforced  in  1820.  There  were 
clauses  in  this  constitution  which  the  clergy  did 
not  like,  and  which  they  regarded  as  an  attack  on 
their  authority.  They  thought  they  could  retain  a 
firmer  hold  on  their  prerogatives  should  Mexico 
cut  loose  from  Spain.  They,  therefore,  decided 
to  mount  and  drive  the  car  of  state.  They  met 
in  secret  conclave,  we  are  told,  and  chose  Iturbide 
for  their  charioteer;  that  is,  as  the  general  of 
their  army. 

No  one,  not  in  the  secret,  had  any  reason  to 
doubt  his  loyalty  to  the  cause  of  the  viceroy.  It 
was  not  very  difficult  for  priestly  influence  to  se- 
cure his  appointment  to  command  the  army  sent 
against  Guerrero.  Finding  that  he.  could  not 
crush  Guerrero,  and  then  turn  back  alone  to  win 
independence,  he  made  an  alliance  with  the  re- 


1 Mr.  Vigil’s  description  of  their  manipulation  of  af- 
fairs is  intensely  interesting,  and,  withal,  instructive. 
Mex.  at.  Siglos,  vol.  v. 


The  Patriots 


157 


publican  leader.  Thus  was  a sudden,  unexpected, 
surprising  change  wrought,  with  no  bloody  bat- 
tles, and  in  the  space  of  a few  months.  The  army 
of  liberation  grew  by  defection  from  the  forces 
of  the  viceroy,  and  Iturbide  was  everywhere  ac- 
claimed as  the  popular  hero,  his  former  opposi- 
tion being  forgotten  in  the  joy  of  the  moment. 
While  in  authority  he  did  what  he  could  to  con- 
solidate the  power  of  the  church,  and,  even  as 
emperor,  was  subservient  to  the  party  which  had 
made  possible  his  phenomenal  success,  and  which 
still  speaks  of  him  as  the  great  leader  in  the  war 
for  independence. 

With  the  coming  of  independence  the  contest 
centred  about  a new  point  which  was  disputed 
with  great  bitterness.  The  Emperor  Iturbide  was 
soon  overthrown  and  later  was  shot.  The  re- 
publican party  came  into  power,  drafted  a con- 
stitution, and  elected  a president.  The  republi- 
can leaders  of  that  day  were  all  devoted  to  the 
church,  and  had  no  intention  to  separate  church 
and  state.  In  spite  of  the  abolishment  of  the  In- 
quisition, the  disrepute  into  which  Episcopal 
anathema  had  fallen  by  its  unavailing  use  against 
the  patriot  leaders;  and  the  ludicrous  fact  that 
the  Virgin  Mary  was  divided  against  herself, 
serving  under  the  name  of  Virgin  of  the  Remedies 
as  a general  in  the  Spanish  army,  and  as  the 
Virgin  of  Guadalupe  in  that  of  the  patriots ; the 
people,  from  long  habit,  were  still  devoted  to  the 
papacy.  There  was,  however,  one  point  at  issue ; 


1 58  Needs  of  Latin  America 

and  the  conceding  of  this  demand  of  the  clergy 
would  have  made  the  Church  stronger  and  more 
absolute  under  the  republic  than  when  Mexico 
was  under  the  Spanish  monarchs. 

The  monarchs  by  concessions  from  the  Pope, 
exercised  the  right  of  appointment  to  episcopal 
sees,  subject  to  papal  approval.  When  inde- 
pendence was  won,  the  clergy  of  Mexico  claimed 
that  the  patronato,  as  it  was  called,  was  not 
vested  in  the  Chief  Magistrate  of  the  New  Re- 
public, but  had  reverted  to  the  Church.  The  ultra 
clerical  party  sustained  this  view,  while  another 
party  was  formed  which  declared  it  to  be  the 
right  of  the  Mexican  President. 

We  need  not  go  into  the  details  of  the  struggle. 
Both  parties  appealed  to  the  Pope,  who,  of  course, 
did  not  wish  to  decide  against  the  Church,  and, 
therefore,  put  them  off  with  evasive  answers.  A 
little  greater  firmness  on  the  part  of  the  govern- 
ment at  the  outset  might  have  ended  the  matter ; 
but  this  difference  of  opinion  was  allowed  to  serve 
as  the  entering  wedge,  and  the  breach  widened 
until  Church  and  State  were  cleft  asunder. 

The  Church  had  overrated  her  power  to  con- 
trol the  situation.  Had  she  yielded,  a different 
turn  might  have  been  given  to  affairs.  Insistence 
embittered  opposition,  and  thus  the  liberal  party 
came  into  being.  Statesmen  began  to  study  the 
question  in  all  its  aspects,  and  to  put  their  own 
interpretation  on  the  Church’s  use  of  her  vast 
wealth  to  maintain  political  supremacy.  As  the 


The  Patriots 


lS9 


struggle  intensified,  and  the  liberal  leaders  grew 
bolder  and  more  outspoken,  impassioned  charges 
were  made.  The  clergy  were  accused  of  gross 
immorality,  and  the  need  of  a moral  reformation 
was  dwelt  upon.  They  were  accused  of  failure  to 
be  true  to  their  trust.  Attention  was  called  to 
the  enormous  wealth  of  the  Church,  covering 
vast  territories,  with  millions  of  ready  money  at 
command  for  loans  and  for  political  uses.  Ro- 
mero says  that  at  one  time  the  Church  controlled 
two-thirds  of  the  wealth  of  Mexico.  What  use, 
men  asked,  was  being  made  of  this  enormous 
wealth?  Large  sums,  said  they,  are  being  em- 
ployed, not  in  promoting  the  moral  and  spiritual 
interests,  entrusted  to  her  care,  but  to  buy  up 
political  leaders  and  help  pay  armies  to  fight  the 
battles  which  should  make  permanent  her  politi- 
cal supremacy. 

The  union  of  Church  and  State  furnished  an 
argument  against  the  clergy  which  acted  like  the 
boomerang  which  unexpectedly  returns  to  smite 
the  man  who  hurls  it.  The  argument  of  the 
liberal  leaders  was  as  follows,  and  it  seems  to 
be  cogent.  They  said  in  substance : The  Church 
is  recognized  and  supported  as  a part  of  the 
State  by  the  people — who  are  the  State — to  do 
for  the  people  a certain  moral  and  spiritual 
work.  The  great  wealth  of  the  clergy  is  due 
to  grants,  gifts,  contributions,  special  privileges, 
and  laws,  such  as  that  of  the  tithe;  all  hav- 
ing in  view  the  moral  benefit  to  accrue  to  the 


160  Needs  of  Latin  America 

people.  In  a sense,  also,  this  wealth,  given  to  an 
established  Church,  or  arm  of  the  State,  belongs 
to  the  government,  whose  trustees,  charged  with 
its  wise  and  proper  administration,  are  the  clergy. 
If  now  the  clergy  refuse  to  recognize  the  appoint- 
ing power  of  the  State,  the  trust  can  be  taken 
from  them  as  rebellious  agents.  If,  farther,  they 
misuse  funds  meant  for  purely  religious  purposes, 
by  employing  them  against  the  State  and  in 
fomenting  revolutions,  they  are  false  to  their 
trust  and  have  forfeited  these  possessions,  which 
were  never  exclusively  theirs,  but  belonged  to  the 
Church  as  part  of  the  State.  These  funds  and 
properties,  if  forfeited  by  unworthy  ecclesiastical 
administrators,  must  revert  to  the  State.  The 
property,  said  they,  is  not  confiscated,  in  the  popu- 
lar meaning  of  the  word,  but  nationalized ; that  is, 
returned  to  the  nation  to  be  used  as  it  shall  deem 
best. 

This,  I believe  to  have  been  the  gist  of  the  ar- 
gument which  gathered  voice  and  volume  as  the 
struggle  went  on,  and  the  liberals  waxed  eloquent 
and  angry.  Granted  the  premises,  and  the  rea- 
soning looks  suspiciously  like  a syllogism,  which 
is  a dangerous  weapon,  especially  in  the  hands  of 
philosophical  theorists,  who  are  also  practical 
statesmen. 

There  was  also  another  kind  of  argument,  very 
practical  in  its  results,  which  friend  and  foe  alike 
used  with  commendable  pertinacity.  It  served 
to  drain  the  Church  of  its  treasure,  little  by  little, 


The  Patriots  161 

with  no  corresponding  benefit  to  the  State  or  the 
people. 

With  all  my  Protestant  beliefs  in  the  per- 
niciousness of  the  system  that  was  wrecked  be- 
tween the  Scylla  and  Charybdis  of  the  two  par- 
ties, I cannot  help  sympathizing  with  the  bishops 
in  their  terrible  dilemma.  They  had  heaped  up 
wealth  and  adorned  their  churches  with  costly 
ornaments  of  gold  and  silver,  and  precious  stones. 
The  Church  always  had  money  hidden  away  some- 
where. The  government,  on  the  other  hand,  was 
always  short  of  funds.  The  liberals,  when  in 
power,  after  first  fears  had  been  blunted,  stripped 
the  churches  or  secured  forced  loans  from  the 
clergy;  and  justified  themselves  on  the  ground 
that  all  belonged  to  the  people ; that  they  were  the 
people,  and  were  engaged  in  fighting  the  people’s 
battles.  Then  the  conservatives,  when  their  turn 
came  to  rule,  demanded  similar  sacrifices  from  the 
Church,  because,  said  they,  we  are  fighting  your 
battles,  and  you  ought  to  help  pay  the  cost ; for, 
without  us,  you  will  lose  everything.  So,  friend 
and  foe  vied  with  one  another  in  this  scramble 
for  the  golden  eggs,  and  any  one  could  see  that, 
some  day,  somebody  would  try  to  kill  the  goose 
that  laid  them ; and  this  actually  became  the 
avowed  purpose  of  the  radicals. 

If  now  we  turn  to  the  political  leaders  in  this 
exciting  struggle,  we  shall  find  that  some,  in 
both  parties,  were  sincere  in  their  actions,  while 
others  were  in  politics  for  what  they  could  make 


1 62  Needs  of  Latin  America 

out  of  it.  In  other  words  they  were  in  the  market, 
and  at  the  service  of  the  highest  bidder.  It  was 
a three-cornered  game,  played  by  the  Liberals,  the 
Conservatives,  and  certain  ambitious  men  who 
were  after  personal  advancement. 

Such  an  one  was  Santa  Anna,  who  tried  to  use 
both  parties  to  advance  himself ; while  they  tried 
to  use  him  for  their  purposes.  This  unscrupulous 
politician  was  sought  after  by  both  parties  be- 
cause of  his  supposed  military  ability.  Others 
tried  to  play  the  same  role,  but  without  Santa 
Anna’s  skill.  But,  below  this  surface  play  of 
personal  greed,  there  were  struggling  for  the 
mastery  two  mighty  currents.  Let  us  ignore  the 
side  eddies  and  watch  the  mighty  current  of  re- 
form as  it  flows  over  and  conquers  the  opposing 
conservatism  and  sweeps  onward  in  the  Mexico 
of  to-day. 

Iturbide,  Santa  Anna,  Miramon  and  Maximil- 
ian were,  in  turn,  the  chosen  standard  bearers  of 
the  clerical  party.  The  most  extravagant  terms 
were  used  by  the  clerical  party  to  describe  their 
situation.  For  example,  in  1834,  Santa  Anna 
appeared  as  their  deliverer  from  the  liberal 
party. 

The  Clergy  of  Mexico  City,  after  describing 
the  “ destructive  tempest,”  and  the  “ cloud  of 
persecutions  which  shook  and  almost  over- 
whelmed ” the  “beautiful  little  ship  of  Peter;” 
the  “ dispersion  and  banishment  of  worthy  pas- 
tors; the  tears  and  dolorous  weeping  of  its  vir- 


The  Patriots 


163 

gins ; the  vows  and  sighs  of  devout  souls,”  which 
would  lead  one  to  imagine  that  there  had  been  a 
persecution  as  violent  as  that  of  Domitian,  when 
there  was  really  nothing  of  the  sort,  add  that 
toward  the  end  of  April  “ there  unexpectedly  ap- 
peared a brilliant  star,  whose  beauty,  clearness  and 
splendor,  announced  to  us,  as  in  other  times  to  the 
three  fortunate  Magi,  the  approach  of  justice  and 
peace,  and  that  it  was  already  in  our  land.  . . . 
It  was  the  sudden  arrival  of  his  excellency,  the 
President  Don  Antonio  Lopez  de  Santa  Anna 
. . . whose  religious  and  patriotic  sentiments 

signalize  him  eternally  as  a hero  worthy  of  the 
love  and  recognition  of  the  whole  American  na- 
tion. . . . Let  the  man  be  a thousand  times 
blessed  who  with  such  skillful  hand  has  known 
how  to  return  to  God  his  lawful  inheritance.  His 
memory  will  be  eternally  and  gratefully  cherished 
until  the  consummation  of  the  ages  and  his  crown 
will  be  precious  and  not  to  be  lost  through  all 
eternity.” 

A committee  was  sent  to  carry  this  fulsome 
flattery  to  Santa  Anna,  and  to  thank  him  officially 
as  the  benefactor  of  the  church;  and  the  clergy 
were  enjoined  to  remember  him  in  their  public 
prayers.  The  bishop  of  Puebla  decreed  a thanks- 
giving service  of  three  days  duration,  and  lav- 
ished praise  on  Santa  Anna  and  denunciation  on 
the  Liberals. 

This  will  afford  some  idea  of  the  intensity  of 
passion  aroused,  and  of  the  tactics  of  the  clerical 


i64  Needs  of  Latin  America 

party  which  could  hail  a man  like  Santa  Anna  as 
a new  Messiah. 

On  the  other  side,  long  before  our  Protestant 
missionaries  entered  Mexico,  there  was  formed  a 
group  of  studious  men,  animated  by  philosophical 
ideas  about  the  rights  of  man,  who  had  caught 
the  spirit  of  liberty  and  had  resolved  to  be  free. 
These  men  had  come  to  see  that  political  liberty, 
without  religious  liberty,  was  an  impossibility 
under  a dominant  papal  church. 

We  shall  not  follow  the  struggle  between 
these  two  parties  step  by  step,  but  take  up  only 
the  last  battle  royal,  the  war  of  the  reform,  which 
was  really  a war  against  the  empire.  The  religi- 
ous issue  was  at  last  clearly  stated  and  fought 
out  to  a finish  in  ten  long  years  of  bloody  strug- 
gle, from  1857  to  1867;  and  February  5,  the 
day  on  which  the  new  constitution  was  promul- 
gated, is  still  celebrated  as  a national  holiday. 

Let  us  now  put  side  by  side  with  the  liberal  pro- 
gram, as  found  in  their  Constitution  and  Laws  of 
Reform,  that  of  the  Clericals,  taken  from  the  Plan 
de  Tacubaya. 

The  clerical  platform  had  the  following  planks : 

1.  Inviolability  of  church  property  and  reve- 
nues. 

2.  Reestablishment  of  the  fueros  or  special 
rights  of  the  church. 

3.  The  Roman  Catholic  to  be  the  sole  and 

EXCLUSIVE  RELIGION. 


The  Patriots 


i65 


4.  Censorship  of  the  Press. 

5.  Immigration  only  from  Roman  Catholic 
countries. 

6.  Establishment  of  a dictatorship,  responsible 
to  the  church. 

7.  A Monarchy  or  European  Protectorate  for 
Mexico,  if  possible. 

The  planks  in  the  Liberal  platform  were : 

1.  Establishment  of  a constitutional,  federal 
government. 

2.  Freedom  and  protection  to  slaves. 

3.  Freedom  of  Religion. 

4.  Freedom  of  the  Press. 

5.  Nationalization  of  church  property. 

6.  Abolition  of  special  tribunals  for  church  and 
army. 

7.  Treaties  to  foment  trade  with  foreign  coun- 
tries. 

8.  Mexico  open  to  immigrants  of  all  creeds 
and  countries.1 

The  Laws  of  Reform  prohibited  street  preach- 
ing or  religious  processions,  and  forbade  the 
clergy  to  use  ecclesiastical  vestments  on  the 
streets.  All  monastic  orders  were  suppressed. 
The  Jesuits  were  expelled  and  marriage  was  made 
a civil  contract.  The  issue  was  clearly  stated  be- 
tween the  two  parties.  It  was  not  to  be  fought 


1 Mexico  in  Transition,  pp.  120,  121. 


1 66  Needs  of  Latin  America 

out  merely  with  ballots,  but  with  bullets,  in  a 
long  fratricidal  war.  The  struggle  is  worthy  to 
rank  with  the  foremost  of  the  reformatory  con- 
flicts of  the  world. 

The  Liberals  were  guided  in  their  fight  by  a 
truly  great  leader,  a man  of  Indian  race,  Don 
Benito  Juarez.  Juarez  first  saw  the  light  in  1806, 
in  the  little  Indian  village  of  Guelatao,  a short 
distance  northeast  of  Oaxaca.  There  he  tended 
his  uncle’s  scanty  flock,  a shepherd  boy  like 
David.  On  the  death  of  his  parents,  animated  by 
a desire  to  study,  he  went  to  live  with  a sister  in 
Oaxaca.  Of  pure  Indian  descent,  he  had,  up  to 
that  time,  spoken  the  Indian  language,  and  so 
was  obliged  to  learn  Spanish  when  already  twelve 
years  of  age.  He  soon  showed  marked  ability  and 
was  urged  to  enter  the  priesthood,  but  refused  on 
account  of  his  liberal  ideas.  He  studied  law  in- 
stead, was  admitted  to  the  bar  in  1834,  and  be- 
came Governor  of  his  state  which  he  made  the 
most  prosperous  in  the  Republic. 

Exiled  by  Santa  Anna,  he  fled  to  the  United 
States,  where  he  supported  himself  with  great 
difficulty,  but  used  his  opportunity  to  study  the 
working  of  our  free  institutions. 

After  his  return,  he  was  elected  vice-presi- 
dent of  the  republic,  and  on  the  defection  of 
Comonfort,  assumed  the  Chief  Magistracy. 
He  was  endowed  with  indomitable  will  and  suf- 
ficient clearness  of  purpose  and  constancy  to  fight 
the  battle  through  to  a finish.  To  this  fact  he  owes 


President  Benito  Juarez  Statue  of  Bolivar 


The  Patriots 


167 


his  lofty  preeminence.  Competent  judges  now 
rank  him  side  by  side  with  our  own  Lincoln,  as 
one  of  the  great  reformers  of  the  New  World. 
Victor  Hugo  wrote  to  Juarez : “ America  has  two 
heroes,  Lincoln  and  thee — Lincoln  by  whom  slav- 
ery has  died ; and  thee  by  whom  liberty  has  lived. 
Mexico  has  been  saved  by  a principle,  by  a man. 
Thou  art  that  man.” 

Washington  and  Bolivar  were  his  ideal  heroes. 
The  Duke  of  Alva  was  the  hero  of  Maximilian, 
we  are  told.1  There  is  a fine  poetic  justice  in  the 
fact  that  the  opponent  of  Maximilian,  Archduke 
of  the  royal  house  of  Austria,  the  tool  of  Pius 
IX.  and  of  the  French  emperor,  should  be  a man 
of  the  oppressed  native  race,  “ our  little  Indian  ” 
as  his  countrymen  affectionately  called  him. 

The  struggle  was,  in  a sense,  the  continuation, 
on  American  soil  of  the  fight  begun  by  Luther. 
It  was, — as  their  writers  love  to  phrase  it, — 
changing  the  chronological  order,  but  adhering 
to  the  traditional  site  of  the  transfiguration, — the 
tragedy  of  a nation  passing  from  her  Calvary  of 

1 Motley  wrote  of  him : “ Maximilian  adores  bull 
fights,  rather  regrets  the  Inquisition  and  considers  the 
Duke  of  Alva  everything  noble  and  chivalrous,  and  the 
most  abused  of  men.  It  would  do  your  heart  good  to 
hear  his  invocation  to  that  deeply  injured  shade,  and 
his  denunciations  of  the  ignorant  and  vulgar  Protestants 
who  had  defamed  him.  . . . You  can  imagine  the 
rest.”  He  says  also  that  Maximilian  believed  in  his 
“ divine  mission  to  reestablish  the  true  church.  . . . 
Poor  young  man ! ” — Corresp.  vol.  ii,  p.  138. 


1 68 


Needs  of  Latin  America 


national  crucifixion,  to  Tabor,  the  mount  of  her 
glorious  transfiguration. 

This  daring  figure,  which  contains  no  inten- 
tional irreverence  to  the  Master,  explains,  better 
than  any  words  of  mine  can  do,  the  surging  emo- 
tions which  stirred  the  heart  of  the  patriot  sons 
who  fought  in  the  long  and  bloody  struggle. 

First  came  the  three  years’  conflict  known  as 
the  war  of  the  Reform,  which  ended  with  Juarez’ 
triumphal  entry  into  Mexico  City,  and  the  nation- 
alization of  much  church  property.  The  old  San 
Franciscan  convent  harbored  a circus  troupe  until 
bought  by  the  Methodist  Mission.  A former 
chapel  became  our  Presbyterian  house  of  worship 
some  years  later.  Another  old  church  became  a 
correctional  school ; the  Belem  convent,  the 
national  prison ; while  old  San  Augustin  is  now 
the  public  library  building,  and  the  hated  halls 
of  the  Inquisition,  where  men  were  tortured,  held 
first  a Lancasterian  school;  and,  at  present, 
shelters  those  who  practice  the  healing  art,  the 
National  School  of  Medicine.  Many  streets  have 
been  opened  through  the  grounds  once  closed 
within  high  walls,  and  some  old  churches  have 
become  railway  stations.  Changes  such  as  these 
are  typical  of  the  transition  from  medieval  to 
modern  Mexico.  It  was  heroic  treatment,  but 
heroic  treatment  alone  avails  in  diseases  so  dan- 
gerous and  so  deeply  seated. 

The  clerical  party,  at  sight  of  all  this  work  of 


The  Patriots 


169 


spoliation,  was  goaded  to  madness,  and  rallied  all 
its  forces  for  a last  desperate  struggle  in  which 
they  left  no  stone  unturned  to  secure  their  end. 
Their  intrigues  in  Europe,  chiming  in  with  the 
ambition  of  Napoleon  III.,  and  hidden  behind  a 
scheme  to  enforce  the  payment  of  certain  indebt- 
edness on  the  part  of  Mexico,  led  to  the  French 
Intervention,  which  soon  took  the  form  of  a war 
of  conquest,  and  placed  Maximilian  on  a Mexican 
throne.  The  scheme  was  gigantic  enough  to  have 
come  from  the  brain  of  the  great  Napoleon  or  of 
Gregory  VII. 

Napoleon  III.  dreamed  of  an  American  empire 
which  would  act  as  a check  to  the  United  States 
and  give  France  control  of  all  Latin  America. 
The  Pope  was  willing  both  to  abet  the  French 
emperor  and  to  bless  Maximilian,  because  he  saw 
a chance  to  restore  to  the  Mexican  clergy  their 
lost  estates,  increase  his  own  temporal  power  in 
Latin  America,  and  counteract,  if  not  destroy, 
the  Protestantism  of  the  United  States.  But 
Napoleon,  weakened  by  his  Mexican  expendi- 
tures, was  unable  to  cope  with  the  German 
Emperor,  in  1870,  and  the  Pope  lost  his  temporal 
power  in  Italy.  Thus  was  Mexico  avenged. 

Maximilian  was  not  the  man  to  lead  such  a 
forlorn  hope  as  that  of  the  Mexican  clergy.  To 
his  honor  be  it  said  he  was  not  enough  like  his 
hero,  the  Duke  of  Alva.  He  was  not  drastic 
enough.  He  shrank  from  the  chaos  and  financial 


170  Needs  of  Latin  America 

ruin  which  would  have  resulted  had  he  returned 
the  confiscated  property  to  the  clergy ; he  did  not 
intend  to  be  dictated  to  by  priestly  advisers ; but 
he  was  anxious  to  win  to  his  side  the  liberal  ele- 
ment; and  honestly  desired  to  unite  all  parties 
about  himself.  He  thus  succeeded  in  pleasing 
nobody.  It  was  not  a time  for  half  measures. 
Both  sides  wished  all  or  nothing;  and  when,  too 
late  for  hope  of  success,  instead  of  withdrawing 
to  Europe,  as  he  started  to  do,  Maximilian  threw 
himself  unreservedly  into  the  hands  of  the  cleri- 
cals. 

The  intervention  of  the  United  States,  which 
forced  Napoleon  to  withdraw  his  army,  made  suc- 
cess impossible  for  the  bankrupt  Mexican  empire. 
Even  had  the  United  States  not  intervened,  Maxi- 
milian could  hardly  have  been  maintained  upon 
his  throne.  He  was  besieged  in  Queretaro,  cap- 
tured, and  in  the  face  of  many  pleas  on  his  be- 
half, not  omitting  that  of  the  United  States,  he 
was  shot,  together  with  his  two  generals,  Mira- 
mon  and  Mejia,  on  the  now  historic  hill  of  the 
Campanas. 

Some  question  the  wisdom  of  this  execution, 
but  none  can  doubt  the  courage  of  Juarez  who 
thus  vindicated  the  majesty  of  his  native  land 
which  had  been  so  ruthlessly  invaded.  Alive, 
Maximilian  would  have  been  a constant  menace, 
a centre  of  disaffection ; so  Juarez  calmly  replied : 
“ Allow  him  to  go  now,  and  there  is  no  knowing 
how  the  Pope  or  some  European  power  might 


The  Patriots 


171 

construe  our  action  in  the  future.  No,  the  lesson 
has  been  a dear  one  for  us ; and  we  must  now 
teach  the  corresponding  one  to  Pius  IX,  Napoleon 
and  all  the  world.”  1 

As  already  said,  the  downfall  of  the  French 
empire  and  of  the  temporal  power  of  the  Pope 
are  directly  connected,  as  effect  and  cause,  with 
this  last  effort  to  stay  up  clerical  absolutism  in 
Mexico,  and  to  perpetuate,  in  the  nineteenth  cen- 
tury, the  religious  system  of  the  dark  ages. 
Better  the  spirit  shown  by  Juarez  who  thus  ex- 
horted the  grateful  nation : “ Let  the  Mexican 
people  fall  on  their  knees  before  God  who  has 
deigned  to  crown  our  arms  with  victory.  He 
hath  smitten  the  foreigner  who  oppressed  us 
sorely.  He  hath  established  this  his  people  in 
their  rightful  place.  For  he  who  hath  his  habita- 
tion in  the  heavens  is  the  visitor  and  protector  of 
our  country,  who  strikes  down  those  who  come 
with  intent  to  do  us  ill.  The  excellent,  the  only 
just,  almighty  and  eternal  One  is  he  who  hath 
dispersed  the  nations  who,  like  vultures,  had 
fallen  on  Mexico.”  2 

Thus  was  the  victory  won  for  religious  liberty 
and  the  door  thrown  wide  open  for  the  entrance 
of  the  Protestant  worker.  Juarez  is  said  to  have 
remarked  to  an  intimate  friend  just  before  his 
death : “ Upon  the  development  of  Protestantism 


1 Mex.  in  Tran.,  p.  252. 

’ Idem. 


172  Needs  of  Latin  America 

largely  depends  the  future  happiness  of  our 
country.”  1 

That  all  Latin  America  was  interested  in  the 
Mexican  struggle,  and  understood  how  much 
was  involved  in  its  successful  issue,  is  shown  by 
the  utterances  of  the  different  countries,  intended 
to  encourage  Mexico.  It  was  freedom's  battle  in 
a religious  as  well  as  a political  sense. 

In  1852  the  Pope  had  written  denouncing  a 
similar  movement  toward  religious  liberty  in  New 
Granada  (Colombia),  by  which  the  expulsion  of 
the  Jesuits  was  decreed;  the  monastic  orders  de- 
nounced; the  revenues  of  the  church  curtailed; 
free  education,  freedom  of  the  press  and  liberty 
of  public  and  private  worship  decreed.  The  Pope 
condemned  these  “ nefarious  decrees  ” ; declared 
them  null  and  void ; and  threatened  the  actors 
with  the  usual  ecclesiastical  penalties.  The  tirade 
was  treated  with  dignified  silence;  but  when  the 
same  tactics  were  tried  in  Honduras,  the  presi- 
dent, Barrundia,  had  the  papal  bull  read  in  public 
to  the  assembled  people  and  officers  of  state,  then 
he  rammed  it  home  into  a cannon  and  fired  it 
back  toward  Rome.  Though  Roman  Catholics, 
they  desired  a larger  religious  liberty. 

This  battle  is  still  being  waged  to-day  in  all 
Latin  America.  In  Guatemala  Barrios  won  a 
splendid  victory.  In  Venezuela,  Guzman  Blanco 
did  a similar  work.  Colombia,  however,  lost  what 


1 Mexico  in  Tran.,  p.  253. 


The  Patriots 


173 


the  liberals  had  won  after  thirty  years  of  struggle, 
and  the  battle  has  now  to  be  fought  once  again. 
Brazil,  Chile  and  Argentina  grant  free  entrance  to 
Protestant  workers.  Peru,  Bolivia  and  Ecuador  1 
have  begun  to  move  in  the  same  direction,  yet 
much  remains  to  be  done  before  religious  liberty 
is  secured.  Their  backwardness  forms  a strong 
evidence  of  the  blighting  influence  of  papal  con- 
trol ; while  free  Mexico  has  advanced  rapidly 
under  the  long  liberal  administration  of  Gen. 
Diaz,  who  is  everywhere  hailed  as  the  Hero  of 
Peace.  But  there  are  still  two  parties,  even  in 
Mexico;  and  while  the  history  of  the  past  con- 
tains much  to  encourage  the  lovers  of  liberty,  it 
shows  also  the  need  for  constant,  persevering 
effort  until  a stable  victory  is  won. 

It  is  at  this  point  that  Protestant  missionary 
effort  begins ; and,  if  successful,  it  will  make  per- 
manent the  victory  achieved  with  such  profuse 
outpouring  of  hero  blood.  Thank  God  that  the 
wall  of  Romish  exclusivism,  higher  than  the 
Chinese  wall,  has  been  broken  down,  and  that  all 

1 “ The  constitution  and  laws  have  put  more  restric- 
tions on  religious  liberty  in  those  countries  than  any- 
where else  in  all  America.  The  Inquisition  was  not 
abolished  till  1821.  As  late  as  1836,  the  penalty  was 
death  for  holding  any  worship  other  than  the  Roman 
Catholic  in  Bolivia  and  Peru.  As  late  as  1896,  the  con- 
stitution of  Ecuador  excluded  all  other  worship.  To 
this  day  in  the  three  republics,  Protestants  are  subject  to 
exceptional  legal  privations.”  Protestant  Missions  in 
South  America,  p.  148. 


174  Needs  of  Latin  America 

America  is  now  open  to  the  ingress  of  new  and 
holier  influences.  The  words  of  Juarez  deserve 
to  be  repeated  frequently  to  the  men  of  Latin 
America  who  still  carry  on  the  struggle  in  this 
“strife  of  truth  with  falsehood:” — “We  have 
generous  colaborers  within  and  without  the  re-' 
public ; who  with  their  pens,  their  influence  and 
their  money,  are  aiding  us,  and  they  offer  up 
earnest  prayers  for  the  salvation  of  our  country. 
Redouble  then  your  efforts.” 


Lecture  IV. — The  Protestants 


A mighty  fortress  is  our  God, 

A bulwark  never  failing; 

Our  Helper  he  amid  the  flood 
Of  mortal  ills  prevailing. 

For  still  our  ancient  foe 
Doth  seek  to  work  us  woe ; 

His  craft  and  power  are  great, 

And  armed  with  equal  hate, 

On  earth  is  not  his  equal. 

Did  we  in  our  own  strength  confide 

Our  striving  would  be  losing 

Were  not  the  right  man  on  our  side, 

The  man  of  God’s  own  choosing. 

Did  ask  who  that  may  be? 

Christ  Jesus  it  is  he, 

Lord  Sabaoth  is  his  name, 

From  age  to  age  the  same, 

And  he  must  win  the  battle. 

Luther. 


*75 


Synopsis  of  Lecture  IV 

Introductory. — Failure  of  paganism  and  the  papacy. — 
Patriots  open  the  door. — Protestant  missionaries  enter. 

1.  Early  Efforts  and  Exploration  of  the  Field. — 
Huguenots  in  Brazil. — Colony  destroyed. — The  Dutch  oc- 
cupation.— Expulsion. — Henry  Martyn  in  Bahia. 

Moravians  in  Dutch  Guiana. — Restrictions  on  work  for 
Indians. — Individuals  saved. — Not  affect  Latin  America. 

England  and  the  United  States. — J.  S.  Green  from 
Sandwich  Islands  to  California. — Transformation  to-day. — 
J.  C.  Brigham  and  T.  Parvin  in  Buenos  Ayres. — Schools 
and  New  Testament. — Brigham  visits  Chile,  Peru,  Mexico. 
— Adverse  report. — J.  Thomson,  B.  F.  B.  S.,  and  B.  F. 
Sch.  S.,  1820-1825. — Sale  of  New  Testament. — Favorable 
attitude  of  clergy. — Bible  Society  in  Bogota. — Liberators 
favor  Lancasterian  schools. — Great  ignorance. — General 
desire  for  education. 

II.  The  Bible  and  Protestant  Literature.— i.  The 
Bible. — Work  of  B.  F.  B.  S. — A.  B.  S.,  follows  in  all  Latin 
America. — In  Mexico. — Many  colporteurs. — In  Central 
America. — Three  agencies  in  South  America. — Statistics. — 
Various  reports. — Valparaiso  B.  S. — Bible  opens  way  for 
evangelist. — Persecution. — Bibles  burnt. — Bravery  and  con- 
stancy of  colporteurs. — Difficulties  overcome. 

2.  The  Press  and  Protestant  literature. — American 
Tract  Society. — Church  Boards  of  publication  in  United 
States. — London  Tract  Society. — Presses  on  the  field. — 
Annual  output. — Roman  Catholic  use  of  press. — Value  of 
evangelical  literature. — Books  issued. — Their  circulation. — 
Prepare  the  way. 

III.  Educational  Work  and  Modern  Evangelization. — • 
General  statistics. — Societies  working  in  Mexico. — In  Cen- 
tral America. — In  South  America. 

1.  Educational  work. — New  Testament  used  in  the 
Lancasterian  schools. — Universal  desire  for  education. — 
Two  extreme  tendencies. — French  infidelity. — Roman 
Catholic  schools. — Need  for  Protestant  schools. — Day 
schools. — Girls  normal  and  boarding  schools. — Colleges 
and  theological  seminaries. — Mackenzie  college. — Coyoacan, 
Mexico. — Some  graduates  and  their  work. — Influence  on 
liberal  elements. — Need  for  endowed  institutions. 

2.  Modern  evangelization  work.— In  Brazil. — How  be- 
gun.— Work  in  Mexico. — Melinda  Rankin. — G.  M.  Prevost. 
— Attitude  of  Juarez. — Independent  workers. — Rev.  Arcadio 
Morales. — Missions  organized. — Native  pastors  and  teach- 
ers.— Large  cities  as  centres. — Spread  into  rural  districts. 
— Self-support,  next  lecture. — Use  instrumentalities  em- 
ployed in  United  States. 

Conclusion. — Birdseye  view  of  field. — Vast  extent. — 
Difficulties.. — Degree  of  success  warrants  continuance  of 
the  work  and  redoubled  efforts. 

176 


LECTURE  IV 


The  Protestants 

Crosses  there  are  in  abundance;  but  when  shall  the 
doctrines  of  the  Cross  be  held  up?  Henry  Martyn. 

We  come  now  to  the  fourth  act  in  the  drama 
of  Latin  America’s  religious  development.  Pa- 
ganism and  the  papacy  had  failed  to  satisfy  the 
religious  need  of  the  people.  The  patriots  threw 
open  the  door  of  religious  liberty  and  some  even 
invited  the  Protestants  to  enter.  Missionaries 
from  the  United  States  and  England  have  now 
been  at  work  for  many  years ; and  the  Protestant 
movement  is  growing  steadily  in  force  and 
volume. 

The  earliest  attempt  at  Protestant  evangeliza- 
tion was  made  by  the  Huguenots  of  France  as 
far  back  as  1555.  Only  one  generation  after  the 
Portuguese  had  begun  the  settlement  of  Brazil, 
three  hundred  French  colonists  under  Admiral 
Villegagnon  settled  on  an  island  in  the  bay  of 
Rio  de  Janeiro.  Admiral  Colignv,  the  great 
Protestant  leader,  directed  the  enterprise,  hoping 
to  find  a refuge  for  persecuted  Huguenots ; con- 
vert the  Indians ; and  found  a French  common- 
wealth in  the  New  World. 

Some  seventy  years  before  the  Puritans  reached 
177 


i7« 


Needs  of  Latin  America 


New  England,  and  “ more  than  half  a century 
before  the  Book  of  Common  Prayer  was  borne  to 
the  banks  of  the  James  river,”  Calvin  and  Beza, 
in  response  to  the  appeal  for  missionaries,  sent 
out  from  Geneva  to  the  new  colony,  fourteen 
students  and  two  ordained  ministers. 

Unfortunately,  for  the  success  of  the  move- 
ment, Admiral  Villegagnon  soon  avowed  himself 
a Roman  Catholic  and  shamefully  maltreated  his 
Protestant  subjects.  Some  returned  to  France 
in  unseaworthy  vessels,  and  suffered  great  hard- 
ships by  the  way,  nearly  dying  of  starvation. 
Others  fled  to  the  wilderness.  Among  the  latter 
were  Jean  de  Boileau  (John  Boles)  and  two  com- 
panions, who  began  successful  work  among  the 
Indians,  and  soon  attracted  the  attention  of  the 
Portuguese  colonists  of  San  Vincente,  three  hun- 
dred miles  to  the  southward,  whither  they  had 
wandered. 

Boileau  was  a man  of  education  and  ability. 
The  Jesuits,  fearing  his  influence,  had  him  im- 
prisoned and  sent  to  Bahia,  where  he  languished 
during  eight  long  years  of  confinement,  until, 
after  the  expulsion  of  the  French  and  the  destruc- 
tion of  their  colony,  he  was  brought  back  to  Rio 
de  Janeiro  for  execution.  Brazil’s  great  apostle, 
the  Jesuit  Anchieta,  for  fear  the  heretic,  whom 
he  claimed  to  have  converted,  might  repent  at  the 
eleventh  hour,  tied  the  knot  about  his  neck,  thus 
showing  the  executioner  how  “ to  dispatch  a 
heretic  as  quickly  as  possible.” 


The  Protestants 


179 


The  dream  of  a Huguenot  commonwealth, 
which  might  have  done  for  South  America  what 
the  United  States  has  done  for  the  northern  half 
of  our  continent,  was  not  to  be  realized.  But 
who  dare  say  that  the  martyr  blood  of  Jean  de 
Boileau  and  his  brave  companions  was  shed  in 
vain?  No  such  heroic  effort  ever  is  in  vain.  No 
Protestant  worker  of  to-day  reads  the  story  with- 
out a renewed  vow  to  labor  on  until  all  that  fair 
region  is  won  to  gospel  Christianity. 

The  next  attempt  to  introduce  Protestantism, 
which  if  it  had  proved  successful,  would  also  have 
given  us  a strong  Protestant  state  in  South  Amer- 
ica, was  made  by  the  Dutch,  1624-54,  during  the 
thirty  years  in  which  they  held,  for  varying 
periods,  Bahia,  Pernambuco  and  other  ports  on 
the  coast  of  Brazil.  Maurice  of  Nassau  was  re- 
called by  the  West  India  company,  who  failed  to 
appreciate  the  magnitude  of  his  plans,  before  he 
could  consolidate  his  work.  During  the  brief 
period  of  occupancy  the  Dutch  missionaries  could 
do  little  beyond  the  publication  of  a few  religious 
books  in  Portuguese  and  of  a catechism  in  the 
Indian  language.  “ In  those  days  Portugal  was 
wont  to  make  thorough  work  with  heresy  and 
heretics,  and  no  vestige  of  these  thirty  years  of 
missionary  work  remains.”  1 

A third  incident,  of  a still  more  transitory 
character,  but  one  that  appeals  to  us  with  special 


1 Braz.  Bulletin,  No.  1,  p.  37. 


180  Needs  of  Latin  America 

spiritual  force,  was  the  brief  stay  of  Henry  Mar- 
tyn  in  Bahia,  on  his  way  to  the  Orient.  He  is 
said  to  have  cried  out,  at  sight  of  the  contrast  be- 
tween the  beautiful  natural  scenery  and  the  moral 
corruption  of  the  people: 

“ O’er  the  gloomy  hills  of  darkness 
Look,  my  soul,  be  still  and  gaze.” 

And  to  have  sadly  remarked : “ Crosses  there  are 
in  abundance ; but  when  shall  the  doctrines  of 
the  cross  be  held  up?”  He  did  what  he  could, 
Vulgate  in  hand,  to  teach  “ the  faith  once  de- 
livered to  the  saints,”  to  the  curious  and  benighted 
friars  who  gathered  about  him.  “ Have  Henry 
Martyn’s  prayers  been  forgotten  before  the  Lord 
of  Hosts?  We  love  to  regard  the  petitions  of  the 
early  Huguenots  at  Rio  de  Janeiro,  those  of  the 
faithful  missionaries  of  the  Reformed  Church  of 
Holland  at  Pernambuco,  and  the  prayers  of  Henry 
Martyn  at  Bahia,  as  not  lost,  but  as  having  al- 
ready descended  and  as  still  to  descend  in  rich 
blessings  upon  Brazil.”  1 

The  work  of  the  Moravians  begun  in  Dutch 
Guiana,  in  1738,  offers  many  instances  of  heroic 
devotion,  but  we  shall  not  give  details,  since  their 
labors  were  mainly  among  the  Dutch  settlers  and 
their  negro  slaves,  and  reached  the  Indians  in 
only  a small  degree.  In  fact,  the  Moravian  mis- 


1 Braz.  and  Braz.,  Fletcher,  pp.  486-7. 


The  Protestants  1 8 1 

sionaries  were  forbidden  to  allow  the  Indians  to 
congregate  about  their  settlements.  If  any  In- 
dians were  converted  and  abandoned  their  wan- 
dering, forest  life,  it  meant  additional  expense  for 
the  missionaries  who  were  commanded  to  clothe 
them  and  pay  their  personal  tax,  while  the  poor 
convert  was  frightened  by  the  threat  that  he  was 
now  liable  for  service  in  the  army. 

In  1757  Z.  C.  Daehne,  a man  worthy  to  be  com- 
pared with  John  Paton,  the  hero  of  the  New 
Hebrides,  had  the  Indians  build  him  a hut  in  the 
primeval  forest  where  he  was  left  alone  in  “ a 
dreary  wilderness,  the  haunt  of  tigers,  serpents 
and  venomous  reptiles.” 

On  one  occasion  he  had  a lively  tussle  with  an 
anaconda,  which  nearly  squeezed  the  life  out  of 
him.  While  in  the  toils  of  the  monster,  with 
wonderful  love  and  presence  of  mind,  he  wrote 
on  his  table  with  a piece  of  chalk,  “ a serpent 
killed  me,”  for  fear  the  Indians  would  be  sus- 
pected of  the  crime  and  punished  accordingly. 
He,  however,  escaped,  and  then  shows  the  sim- 
plicity and  strength  of  his  faith  by  lying  down, 
as  he  expressed  it,  “ to  rest  in  the  peace  of  God.” 

In  1750  Indians  from  the  Orinoco  visited  the 
Moravian  settlements,  but  the  opposition  of  the 
colonial  authorities,  together  with  the  nomadic 
habits  of  the  Indians,  made  all  such  visits  of  little 
value  for  permanent  work.  Many  individuals 
were  saved,  but  Spanish  America  was  touched 
only  incidentally  and  in  but  one  small  district. 


1 82 


Needs  of  Latin  America 


Evangelization  was  to  come  in  another  way  and 
from  another  quarter.  The  two  races,  the  Anglo- 
Saxon  and  the  Iberian,  which  had  struggled  so 
long  for  political  supremacy  in  the  New  World, 
were,  in  the  providence  of  God,  to  meet  also  in 
religious  rivalry;  and  Protestantism  was  to  con- 
tend with  Romanism  for  spiritual  control. 

I shall  not  refer  to  all  the  early  efforts  at  mis- 
sion work,  nor  try  to  tell  the  story  of  all  the 
different  missions;  as  this  is  not  an  exhaustive 
history,  but  only  a sketch  of  work  in  which  special 
attention  is  called,  as  in  the  case  of  Roman  Catho- 
lic missions,  to  the  method  and  agencies  employed. 

In  the  light  of  recent  events,  however,  and 
especially  in  the  annexation  of  the  Hawaiian 
Islands,  new  significance  attaches  to  the  fact  that, 
in  1829,  “ Rev.  Jonathan  S.  Green,  of  the  Sand- 
wich Island  Mission,  embarked  at  Honolulu  for 
the  northwest  coast  ” of  America.  He  visited 
what  was  then  a part  of  Spanish  America,  the 
present  state  of  California.  He  says  that  he  found 
the  Indians  of  that  region  very  much  “ under  the 
influence  of  the  Romish  priests.  No  religion  but 
the  Romish  is  tolerated.”  Who  then  foresaw  the 
transformation  to  be  wrought  long  before  the  close 
of  the  century!  California  does  not  now  depend 
for  its  evangelization  upon  the  chance  visits  of 
missionaries  from  the  Sandwich  Islands.  To-day 
these  islands  and  California  are  Protestant  com- 
munities, parts  of  our  own  great  commonwealth, 
and  closely  united  to  one  another  by  steamship 


Members  of  the  Presbyterian  Church,  Merida,  Yucatan 


Presbyterian  Church,  San  Luis  Potosi 


The  Protestants 


183 

lines.  Well,  may  we  exclaim,  what  hath  God 
wrought ! and  hope  for  a similar,  spiritual  change, 
under  the  new  conditions  that  are  rapidly  de- 
veloping, in  all  the  remainder  of  Latin  America. 
The  transformation  has  already  begun,  and  many 
now  living  may  be  permitted  to  see  its  completion. 
Latin  America  is  awakening  from  the  sleep  of 
centuries,  and  passing,  with  rapid  strides,  from 
medieval  to  modern  life. 

Among  the  missionaries  sent  to  spy  out  the 
land  and  see  if  it  could  be  taken  for  Christ,  were 
Rev.  Messrs.  John  C.  Brigham  and  Theophilus 
Parvin,  who,  on  July  25,  1823,  sailed  on  a tedious 
three  months’  voyage  to  Buenos  Ayres,  where 
they  immediately  found  a wide  field  of  usefulness 
open  before  them.”  Mr.  Parvin,  in  response  to 
the  universal  desire  for  education,  opened  a school 
and  soon  had  all  the  pupils  he  could  handle.  The 
English  New  Testament  was  one  of  his  text- 
books. Bibles  were  circulated.  A Sunday  school 
and  preaching  services  were  started.  After  a 
year  thus  spent  in  Argentina,  Mr.  Brigham  con- 
tinued his  journey  into  other  parts  of  South 
America.  As  there  were  no  railroads  in  those 
days,  it  took  him  two  weeks  to  reach  Mendoza  at 
the  foot  of  the  Andes. 

When  Mr.  Brigham  started  to  cross  the  dan- 
gerous mountain  pass  alone,  the  canonigo  of  the 
party,  forgetful  of  the  daring  feats  of  early  Span- 
ish missionaries  and  conquistador es,  paid  this 
tribute  to  our  countryman’s  grit  which  I hope  we 


184  Needs  of  Latin  America 


shall  always  deserve : “ These  norte-americanos 
are  made  of  very  different  stuff  from  what  we 
are;  they  can  do  anything.” 

Mr.  Brigham  visited  the  principal  cities  of 
Chile,  Peru,  and  Ecuador,  and  then  entered 
Mexico  by  Acapulco.  After  two  months  in  the 
Mexican  capital  he  returned  to  New  York.  In 
his  report  of  the  two  years’  trip,  while  comment- 
ing on  the  need  for  gospel  work,  he  states  that  the 
beneficent  results  of  liberation  from  Spain  were 
most  noticeable  in  Buenos  Ayres,  which  had  been 
practically  free  for  fifteen  years  or  more.  Chile 
had  not  advanced  so  far,  and  Peru  very  little. 
While  many  priests  favored  independence,  the 
higher  clergy  were  attached  to  Spain.  The  work 
of  emancipation  from  Romish  exactions  had  be- 
gun. Even  in  Peru,  much  of  the  money  formerly 
lavished  on  the  church  was  used  to  support  hos- 
pitals, and  schools.  One  of  the  latter  was  opened 
in  the  old  Inquisition  building. 

In  Mexico  our  traveller  noticed  the  “ imposing 
worship,  corrupt  priesthood  and  superstitious 
people.”  Mr.  Brigham  finally  decided  that, 
“ although  there  are  many  individuals  in  South 
America  who  have  noble  and  expanded  views  on 
all  subjects,  men  who  are  up  with  the  spirit  of 
the  age,  still  there  is  in  that  field  a putrid  mass 
of  superstition,  on  which  the  sun  of  liberty  must 
shine  still  longer  before  we  can  safely  enter  in 
and  labor.  We  must  wait  patiently  a little  longer 
till  the  Ruler  of  nations,  who  has  wrought  such 


The  Protestants  185 

wonders  in  these  countries  during  the  last  ten 
years  (1825)  shall  open  still  wider  the  way  and 
bid  us  go  forward.”  Mr.  Parvin,  who  had  secured 
a printing  press,  was  soon  obliged  to  give  up 
his  work  begun  under  such  favorable  auspices. 

The  third  witness  to  the  character  and  method 
of  the  work  of  that  early  day,  whose  testimony 
I shall  cite,  is  an  Englishman,  Mr.  James  Thom- 
son. He  was  an  agent  both  of  the  British  and 
Foreign  Bible  Society,  and  of  a British  and 
Foreign  School  Society.  As  the  agent  of  the 
Lancasterian  schools  he  met  with  a favorable  re- 
ception from  the  civil  authorities,  and  thus  saw 
the  prospect  in  a somewhat  brighter  light. 

His  letters,  afterwards  published,  were  written 
from  South  America  in  the  years  1820  to  1825. 
In  his  efforts  to  establish  schools,  Mr.  Thomson 
secured  the  cooperation  of  many  prelates  of  the 
Roman  Catholic  Church.  Some  of  these  went  so 
far  as  to  speak  favorably  of  his  circulation  of  the 
Bible  in  Spanish  and  its  translation  into  Indian 
languages.  A general  desire  to  educate  the 
masses,  and  thus  secure  the  fruits  of  liberty  is 
often  referred  to  in  these  letters. 1 

In  1820  Mr.  Thomson  gathered  100  boys  in  a 
Lancasterian  school  in  Buenos  Ayres,  and  taught 


1 “ Letters  on  the  Moral  and  Religious  State  of  South 
America,  written  during  a residence  of  nearly  seven 
years  in  Buenos  Ayres,  Chile,  Peru  and  Colombia.” — 
Ecuador  is  included  as  part  of  Colombia. 


1 86  Needs  of  Latin  America 

them  to  read,  using  Scripture  passages  as  the  text. 
Several  hundred  copies  of  the  New  Testament 
were  also  circulated.  One  was  obtained  by  a 
Patagonian  chief  who  said  he  would  explain  it 
to  his  tribe.  Schools  were  also  established  in 
Chile,  with  this  endorsement  from  the  Dictator 
O’Higgins:  “The  object  of  this  institution  is  to 
extend  in  every  direction  throughout  Chile  the 
benefits  of  education;  to  promote  the  instruction 
of  all  classes,  but  especially  of  the  poor.”  The 
few  newspapers  in  circulation  favored  the  enter- 
prise. In  Lima  a convent  was  turned  over  to 
be  used  as  a school.  “ The  order  for  the  friars 
to  vacate  was  given  on  Saturday;  on  Monday 
they  began  to  remove,  and  on  Tuesday  the  keys 
were  delivered  up.”  The  Bible  also  was  publicly 
sold  at  “ a short  distance  from  the  place  where 
used  to  sit  the  dreadful  Inquisition.”  Some 
wondered  “ in  view  of  this  zeal  for  the  Bible  how 
they  had  been  taught  that  the  English  were  not 
Christians.”  Many,  Mr.  Thomson  noticed, 
“ espoused  deistical  principles  ” when  freed  from 
“ the  trammels  of  popery.” 

Not  only  in  Lima  did  parents  ask  for  copies  of 
the  Word,  and  priests  encourage  its  study.  From 
Ecuador,  a friend,  engaged  in  the  work  of  dis- 
tribution, wrote  to  Mr.  Thomson : “ With  pleas- 
ure have  I seen  in  passing  through  the  streets  of 
Guayaquil,  not  once  or  twice,  but  mostly  every 
day,  the  shop-keepers  and  the  poor  people,  who 
have  stalls,  read  in  the  blessed  gospel  of  our 


The  Protestants 


187 


Lord  and  Saviour  Jesus  Christ.  If  I had  had 
ten  times  as  many  [New  Testaments]  I am  per- 
suaded I could  have  sold  them  all.” 

At  one  time  Mr.  Thomson  sold  New  Testa- 
ments to  five  friars  in  Guayaquil,  and  one  took 
thirteen  copies.  The  governor  of  Guaranda 
bought  a copy  and  told  his  friends  to  do  the 
same.  With  the  permission  of  its  prior,  104 
copies  were  sold  from  a stall  in  the  convent  of 
Latanga.  In  Quito,  the  Marquis  of  San  Jose, 
although  a Catholic,  allowed  the  sale  of  Testa- 
ments in  his  own  house.  The  bishop  of  Popayan 
was  the  only  one  who  opposed  the  movement. 
Indeed,  in  Bogota,  the  capital  of  Colombia,  a 
Bible  Society  was  organized.  The  Secretary  of 
State  was  its  president ; the  vice-president  was 
the  Minister  of  Finance;  the  treasurer  was  a 
senator ; while  the  second  and  third  vice-presi- 
dents were  ecclesiastical  dignitaries,  and  one  of 
the  secretaries  was  a priest.  “ The  Constitu- 
tional,” a leading  journal,  wrote : “ This  Bible 
Society  has  been  established  with  the  consent  and 
approval  of  the  most  distinguished  persons 
actually  intrusted  with  the  executive  Govern- 
ment of  the  Republic  and  the  ecclesiastical  gov- 
ernment of  the  Archbishopric  to  whom  it  belongs 
exclusively  and  without  dispute  to  watch  over  the 
spiritual  and  temporal  happiness  of  the  people, 
and  whose  fidelity  none,  without  injustice,  can  call 
in  question.” 

Agencies  of  the  Bible  Society  were  also  started 


1 8 8 


Needs  of  Latin  America 


in  Buenos  Ayres,  Santiago,  Valparaiso,  Lima, 
Guayaquil  and  Quito;  not  to  mention  points  of 
less  importance.  Thousands  of  copies  of  the 
New  Testament  were  sold  in  Spanish,  often 
with  the  help  of  Roman  Catholic  ecclesiastics,  and 
a translation  of  the  New  Testament  was  made 
into  Quichua,  a native  language  spoken  by  more 
than  a million  Indians.  No  wonder  the  enthusi- 
astic Bible  Agent  felt  that  “ great  and  happy 
changes  ” were  being  effected  of  a kind  impossible 
under  Spanish  rule,  and  that,  “ what  is  going 
forward  in  these  countries  is  truly  a revolution 
in  every  sense  of  the  word.” 

The  establishment  of  Lancasterian  schools  in 
which  Scripture  selections  were  used  as  reading 
lessons,  progressed  finely.  In  Buenos  Ayres 
there  were  soon  one  hundred  schools  with  5,000 
pupils.  In  Montevideo  a liberal  minded  Catholic 
clergyman  headed  the  movement.  O’Higgins 
favored  it  in  Chile.  San  Martin  helped  it  for- 
ward in  Peru.  Bolivar  changed  the  Ocopa  college 
of  Spanish  friars  into  a school,  and  ordered  the 
establishment  of  these  schools  in  every  provincial 
capital  to  supply  trained  teachers  for  the  towns 
and  hamlets.  In  1826  two  young  Colombians 
were  to  be  found  in  London  studying  the  system. 

Mr.  Lancaster  directed  the  movement  in  Cara- 
cas, Venezuela,  and  gave  $20,000  to  insure  its 
success.  The  movement  spread  in  Guatemala 
and  Mexico.  In  Mexico  City  a school  of  300 
children  was  opened  in  the  halls  of  the  Inquisition 


The  Protestants 


189 


once  so  inimical  to  general  enlightenment.  The 
pupils  were  said  to  be  “ acquiring  a taste  for  the 
perusal  of  the  Scriptures,”  and  learning  “ to  be 
virtuous,  charitable,  tolerant  and  free,”  and  Roca- 
fuerte,  a prominent  patriot  of  that  period,  adds: 
“ This  moral  education  will  promote  the  cause  of 
religious  toleration  and  will  effect  the  regenera- 
tion which  our  new  political  system  requires.” 
Mr.  Thomson’s  own  comment  is  that  “ the  public 
voice  is  decidedly  in  favor  of  universal  educa- 
tion. . . . this  feeling  prevails  among  the  clergy 
and  the  laity,  the  governors  and  the  governed.” 

These  letters,  and  similar  statements  made  by 
other  writers  of  that  early  day,  make  prominent 
two  facts : 

First,  that  the  general  eagerness  to  secure 
copies  of  the  Scriptures  showed  plainly  that,  as  a 
class,  the  clergy,  as  well  as  the  laity,  were  unac- 
quainted with  the  Bible,  although  they  probably 
had  some  knowledge  of  isolated  passages,  for 
example,  of  the  parables  and  historical  narra- 
tives, and  of  selections,  given  in  books  of  devo- 
tion, or  in  occasional  religious  discourses.  What 
a comment  on  Romish  instruction  is  the  fact  that 
monks,  priests  and  even  bishops,  purchased 
Spanish  Testaments,  read  them  as  a novelty,  and 
were  often  pathetically  eager  to  secure  the  com- 
plete Bible  which  they  had  never  seen.  Not 
merely  the  masses,  but  the  religious  teachers  also 
were  densely  ignorant  of  God’s  Word.  And  the 
same  is  true  to-day  in  almost  equal  degree.  The 


190  Needs  of  Latin  America 

signs  of  a promised  revival  within  the  Roman 
Catholic  Church  came  to  naught  for  some  occult 
reason,  connected  doubtlessly  with  the  system  of 
which  they  were  a part. 

The  second  fact  which  causes  surprise,  in  the 
light  of  the  modern  attitude  toward  the  Bible,  is 
the  ready  purchase  of  the  Spanish  New  Testa- 
ment by  monks  and  priests,  and  the  help  in  its 
sale  given  by  Roman  Catholic  laymen,  the  priors 
of  convents  and  even  the  bishops,  as  well  as  by 
presidents,  governors,  and  lesser  political  magis- 
trates. Only  one  bishop  is  mentioned  who  saw 
that  a position  had  been  taken,  in  the  enthusiasm 
of  the  moment,  from  which  the  papal  authorities 
at  Rome  would  force  them  to  withdraw. 

We  note  the  change,  later  on,  when  the  col- 
porteur is  no  longer  lodged  in  a convent,  but  in 
the  jail ; and  when  instead  of  organizing  Bible 
Societies  the  Romish  authorities  burn  the  Bible. 
In  Colombia,  for  example,  Thomson  had,  in  1825, 
a reception  very  different  from  that  accorded 
Norwood  in  1898.  As  soon  as  it  was  fully  ap- 
preciated that  study  of  the  Bible  weaned  men 
from  the  papacy,  the  circulation  of  the  Bible  was 
forbidden,  and  efforts  were  made  to  suppress  the 
whole  evangelical  movement. 

If  we  now  turn  again  to  Portuguese  America, 
we  find  this  statement  in  the  Brazilian  Bulletin 
for  1898:  “The  first  attempt  made  in  modern 
times  to  carry  Protestant  Christianity  into  Brazil 
was  by  the  Methodist  Episcopal  church  of  the 


The  Protestants 


191 

United  States  by  sending  the  Rev.  Mr.  Spaulding 
to  Rio,  in  1835,  as  a missionary  of  that  church. 
The  Rev.  D.  P.  Kidder  was  added  to  the  mission 
in  1838.”  1 He  returned  to  the  States  in  1840, 
and  in  1842  the  mission  was  abandoned.  Aside 
from  the  circulation  of  the  Bible,  of  which  some 
copies  were  sent  into  the  interior,  “ there  was 
little  to  show  for  the  five  years  of  faithful  work.” 

Dr.  Kidder  described  his  travels  in  a “ sketch  ” 
which  was  afterwards  incorporated  in  “ Brazil 
and  the  Brazilians.”  He  says  that  Portugal  had 
only  authorized  the  publication  of  the  Bible  with 
Roman  Catholic  notes,  and  never  tried  to  circu- 
late it.  Indeed  it  was  not  on  the  list  of  books 
which  might  be  introduced  into  the  colonies.  Yet 
Brazil  has  been  tolerant  and  scenes  similar  to 
those  just  described  in  Spanish  America,  were 
to  be  witnessed. 

“ Many,”  we  are  told,  “ were  prepared  to  hail 
any  movement  which  promised  to  give  them  what 
had  so  long  been  systematically  withheld — the 
Scriptures  of  truth  for  their  own  perusal.  Copies 
exposed  for  sale,  and  advertised  in  the  news- 
papers,  found  many  purchasers,  not  only  from  the 
city  but  also  from  the  distant  provinces.”  At  the 
mission  house  there  was  even  “ a rush  of  appli- 
cants for  the  sacred  volume.”  Those  who  did  not 
care  to  come  in  person,  sent  notes  asking  for 
copies.  A minister  of  the  Imperial  government 


1 P.  78. 


192  Needs  of  Latin  America 

asked  for  a supply  for  use  in  a school  outside  the 
city.  Among  the  applicants  were  some  priests. 
“ One  aged  priest,  who  called  in  person,  and  re- 
ceived, by  special  request,  copies  in  Portuguese, 
French  and  English,  on  retiring,  said,  ‘ The  like 
was  never  before  done  in  this  country.'  ” 1 

There  was,  of  course,  some  opposition,  as  for 
example,  in  conservative  newspapers.  Dr.  Kid- 
der says  that  later  on,  while  travelling  in  distant 
provinces,  he  found  that  the  Bibles  he  had  dis- 
tributed in  Rio  de  Janeiro  had  gone  before  him, 
and  that  “ wherever  they  went  an  interest  had 
been  awakened  which  led  the  people  to  seek  for 
more.” 

The  Brazilian  Bulletin  2 tells  of  a Bible,  which 
then  found  its  way  into  the  hands  of  a young 
man  who  went  sixty  miles  to  compare  it  with  an 
“ official  ” Bible.  The  priest  said  he  thought 
there  was  such  a book  somewhere  in  the  house, 
and  he  might  find  it,  if  he  could.  He  found  it, 
made  his  comparisons  and  went  on  his  way  re- 
joicing. When  he  and  his  friends  desired  to 
organize  a church,  they  took  New  Testament 
statements  on  the  subject  as  their  guide.  “ Years 
afterwards  they  were  visited  by  an  ordained  mis- 
sionary who  found  that  this  group  of  spontane- 
ous Christians,  who  had  never  before  heard  an 
ordained  Protestant,  had  a genuine  Christian 


1 Braz.  and  Braz.,  p.  255. 

* Pp-  78,  79- 


The  Protestants 


193 


church.  He  was  amazed  at  their  purity  of  doc- 
trine and  life,  their  simplicity  of  faith,  and  the 
aggressive  character  of  their  Christianity.  . . . 
The  deacons  attended  to  material  affairs,  and  the 
elders  to  the  spiritual,  taking  turns  in  preaching, 
expounding  the  scriptures,  and  carrying  the  gospel 
to  neighboring  communities.  This  little  church,” 
the  writer  continues,  “has  already  (1898)  pro- 
duced another  and  bids  fair  to  become  the  mother 
of  churches.”  Then  follows  this  pregnant  sen- 
tence, which  has  so  many  similar  facts  to  sub- 
stantiate it : “ The  undiluted  Word  of  God  is  a 
living  thing,  and,  like  germinal  matter,  possessing 
the  principle  of  life,  is  able  to  reproduce  itself 
infinitely,  by  a sort  of  segmentation.” 

There  is  not  room  for  further  reference  to  the 
priests  who  favored  the  movement  of  Bible  cir- 
culation. The  venerable  statesmen,  the  Andradas, 
expressed  their  appreciation  of  the  work  of  the 
Bible  Societies,  and  the  desire  to  see  the  Bible, 
especially  the  New  Testament  read  by  everybody. 
The  President  of  the  Assembly  of  Sao  Paulo,  and 
several  members,  promised  to  introduce  the  New 
Testament  into  the  public  schools  of  that  State; 
but  here  again,  Dr.  Kidder  was  doomed  to  dis- 
appointment— for  a cause  similar  to  that  which 
blighted  the  hopes  entertained  by  Thomson  in 
Spanish  South  America ; for  the  first  enthusiasm 
was  followed  by  apathy  or  opposition. 

Perhaps  this  connection  is  the  best  in  which  to 


194  Needs  of  Latin  America 

treat  of  the  first  great  agency  employed  in  all 
our  mission  work,  that  of  Bible  Distribution.  It 
is  the  most  natural  transition  from  the  efforts  of 
early  workers  to  the  more  systematic  labors  of 
recent  years.  Our  present  Bible  Agencies  carry 
on  the  work  begun  by  such  men  as  Thomson  and 
Kidder. 

The  British  and  Foreign  Bible  Society  was 
first  in  the  field,  but  at  the  present  time  the 
principal  work  is  done  by  our  American  Society. 
An  agent  of  the  American  Bible  Society  accom- 
panied the  American  army  in  its  invasion  of 
Mexico  in  the  war  of  1847.  Many  Mexicans 
were  eager  to  see  the  book  to  which  the  success 
of  American  arms  was  attributed.  Many  copies 
then  circulated  were  destroyed  by  the  priests.  In 
i860  the  Society  opened  an  agency  in  Monterey, 
and  in  1879  Mexico  City,  where  the  British 
and  Foreign  Bible  Society  had  labored  from  1864 
to  1878.  The  work  is  at  present  well  organized 
in  Mexico,  with  colporteurs  all  over  the  Republic. 

Mr.  Hamilton’s  report,  for  1898,  is  full  of  strik- 
ing incidents  and  bits  of  history  from  the  lives  of 
his  colporteurs.  During  the  twenty  years  of  its 
existence  the  work  had  grown  from  one  colpor- 
teur to  fifty.  In  1898  alone,  nearly  5,000  Bibles 
were  put  in  circulation,  or  27,872  copies,  including 
portions  of  Scripture.  The  total  from  1879  to  t898 
was  402,816.  Prior  to  that  date  the  British  and 
Foreign  Bible  Society  circulated  157,554  copies, 
of  which  record  was  kept.  At  least  40,000  more 


The  Protestants  195 

were  sent  out  from  other  sources,  making  a grand 
total  of  600,000.  These  books  have  been  given 
out  one  by  one,  most  of  them  sold,  and  the  supply 
is  practically  inexhaustible  to-day.  Aside  from 
the  central  agency  in  Mexico  City,  there  are  sub- 
depots for  distribution  in  25  of  the  27  states  of 
the  Union. 

The  work  began  about  the  same  time  in  South 
America,  and  is  equally  well  organized.  There 
are  four  chief  agencies,  namely,  those  of  Central 
America,  of  Venezuela  and  Colombia,  of  Brazil, 
and  that  of  La  Plata  which  has  for  its  vast  field 
the  rest  of  South  America  from  Cape  Horn  to 
Ecuador,  including  Patagonia,  Argentina,  Uru- 
guay, Paraguay,  Chile,  Peru  and  Bolivia.  The 
figures  for  1898  of  Bibles  and  portions  circulated 
are,  for  Central  America,  3,787;  Venezuela  and 
Colombia,  5,369;  La  Plata  Agency,  29,925,  repre- 
senting the  work  of  33  men  in  a total  of  2,629 
days  of  actual  work.  These  agents  visited  350 
towns  and  villages,  and  travelled  21,939  miles 
over  a region  extending  from  Patagonia  to  Ecua- 
dor. The  figures  for  Brazil  are  26,742  ; making  a 
grand  total  for  one  year’s  work  in  all  Latin  Amer- 
ica of  93,695  copies  of  God’s  Word,  in  whole  or 
part,  distributed,  as  leaves  from  the  tree  of  life 
for  the  healing  of  these  nations. 

Mr.  Milne  says  in  his  report  that  600,000 
copies  have  been  distributed  since  1864.  The  38th 
Annual  Report  of  the  Valparaiso  Bible  Society 
gives  as  their  total  100,399.  1°  Brazil,  the  B.  F. 


196  Needs  of  Latin  America 

B.  S.  has  circulated  about  400,000  copies  of  the 
Word;  the  A.  B.  S.  325,000;  and  other  agencies 
swell  the  total  to  850,000  or  900, ooo.1  We  are 
safe,  therefore,  in  saying  that  over  2,000,000 
copies  of  the  Word  have  been  placed  in  the  hands 
of  the  inhabitants  of  Spanish  and  Portuguese 
America.  Has  it  not  been  a wonderful  seed 
sowing? 

Part  of  the  grain  has  already  ripened  and  been 
garnered,  and  the  fields  are  whitening  for  fuller 
and  richer  harvests  in  our  day.  Mr.  Milne  wrote : 
“ The  experience  of  another  year  has  revealed 
fruits  of  work  done  in  bygone  years  in  many  a 
remote  corner  of  the  Argentine  field.”  The  work 
does  reach  to  widely  separated  corners.  North 
of  the  equator  near  our  own  land,  we  have  Sonora, 
out  in  Yucatan  we  have  Merida  amid  the  Mayas 
with  their  old  civilization  and  ruined  cities,  in 
South  America,  Quito  the  capital  of  benighted 
Ecuador,  and  Punta  Arenas  on  the  straits  of 
Magellan,  in  sight  of  the  Fuegians.  To  all  these 
places  the  Bible  has  gone  with  rich  blessings. 

It  is  repeatedly  the  experience  of  the  mission- 
ary that  Bible  and  tract  have  gone  before  and  pre- 
pared the  way  for  him.  When,  as  the  first  mis- 
sionary to  enter  that  district,  I visited  Guayameo 
in  the  mountains  of  Michoacan  with  a Mexican 
minister,  I was  warmly  welcomed  by  a group  of 
Bible  Christians.  Mr.  Campbell  afterwards  trav- 


1 Protestant  Missions  in  South  America,  pp.  83,  84. 


Rev.  Arcadio  Morales  Church  of  Pi  vino  Salvador,  Mexico  City 


The  Protestants 


197 


elled  extensively  in  that  region  and  organized 
many  groups  of  believers  to  whom  the  entrance 
of  God’s  Word  had  given  light. 

A few  instances,  taken  from  the  many,  will 
show  the  persecution  by  which  it  was  sought  to 
stop  this  work.  In  1874,  Dr.  Wm.  Butler  was 
shown  a cave  near  Mexico  City  where  men  met 
secretly  to  read  the  Bible  which  it  was  unsafe  to 
read  openly  before  the  world.  I have  heard  from 
the  lips  of  Mr.  Juan  Granados  the  story  of  his 
persecution.  He  was  the  first  colporteur  em- 
ployed by  the  Mexico  City  Agency.  When  he 
began  to  circulate  the  Bible  and  expound  it  in 
his  mountain  home  in  Guerrero,  the  priest  de- 
nounced him  and  his  Bible,  “ and  one  midnight 
thirty  or  forty  men,  armed  with  pistols  and 
machetes,  surrounded  the  house,  crying  ‘ Death 
to  Protestants ! ’ All  escaped  to  the  hills  save 
Juan’s  brother,  Jose,  who  was  cut  to  pieces  by 
the  machetes.”  Juan  has  lived  to  continue  un- 
daunted in  the  good  work  until  the  present  time. 

In  1879  a colporteur  named  Gomez  was  set 
upon  by  four  men  and  killed.  His  brother  Euse- 
bio, who  took  his  place,  twice  narrowly  escaped 
a similar  fate.  Mr.  Penzotti,  who  suffered  so 
much  in  Peru,  for  the  Word’s  sake,  wrote  from 
Central  America  that  after  seven  years  he  and 
his  helpers  had  risen  superior  to  all  opposition, 
but,  he  adds,  “ it  is  well  known  that  the  Roman 
Catholic  Clergy  persecute  the  Scriptures  more 
than  Saul  persecuted  David,  and  they  were  able 


198  Needs  of  Latin  America 


to  destroy  perhaps  three  quarters  of  the  copies 
we  distributed  in  our  earlier  trips.”  It  is  not  now 
so  easy  for  the  priests  to  find  the  books  for  the 
people  hide  them.  “ I have  noticed,”  he  adds, 
“ that  while  the  priests  burn  the  Bibles,  the  people 
take  their  images  of  all  sorts  and  sizes  and  put 
them  in  the  fire,  at  the  same  time  abandoning  their 
sins.”  There  you  have  it  in  a nutshell — the 
priests  burn  the  Bible;  the  Protestant  convert 
burns  his  papal  idols! 

In  1898  Mr.  Norwood  had  an  exciting  battle 
for  the  Bible  in  Colombia.  The  priests  tried  to 
stop  his  sales  and  confiscate  his  stock,  but  he  se- 
cured a judicial  decision  in  his  favor.  They  used 
the  pulpit,  confessional  and  Romish  press  in  vain 
to  prevent  the  purchase  of  his  books.  At  length 
the  bishop  of  Santander  tried  to  have  the  Bible 
classified  as  an  immoral  and  obscene  book  and 
thus  bring  it  within  the  law ; but  this  also  failed. 
This  battle  against  bigotry  was  fought,  not  a 
generation  or  more  ago,  but  in  1898;  not  against 
pagan  priests,  but  against  a papal  bishop;  and 
in  the  very  country  where  seventy  years  before, 
in  the  first  flush  of  liberty,  a Bible  Society  was 
organized  with  Roman  Catholic  prelates  as 
officers. 

I have  dwelt  thus  at  length  on  this  work  of  the 
Bible  Societies  because  it  is  the  foundation  for 
all  other  evangelical  work,  and  because  I know 
of  no  stronger  arguments  than  it  affords  in  favor 
of  Protestant  missions.  It  has  brought  to  light 


The  Protestants 


1 99 


a well  nigh  universal  ignorance  of  the  Word  of 
God.  Whatever  the  Roman  Catholic  church  did 
do,  during  the  three  long  centuries  of  her  undis- 
puted sway,  she  did  not  give  the  people  the  Word 
of  God.  To  accomplish  that  result  Protestants 
had  to  undertake  the  work. 

All  honor  to  the  brave  men  who  have  faced 
and  overcome  physical  obstacles  and  priestly  op- 
position ! The  natural  difficulties  have  been  very 
great  in  regions  where  there  are  few  or  no  rail- 
roads, and  where  much  of  the  transportation 
must  be  done  over  mountain  trails,  or  through 
hot,  unhealthy  tropical  forests,  on  pack  animals, 
in  canoes,  or  on  the  man’s  own  back.  Yet  all 
these  difficulties  have  been  overcome,  and  the 
Bible  has  been  carried  to  the  most  out  of  the 
way  villages  and  farms ; and  most  of  the  work 
has  been  done  within  the  last  generation. 

Most  of  the  colporteurs  are  natives;  many  are 
simple-hearted  men  with  no  education  beyond 
the  ability  to  read  and  write.  Their  names  are 
known  to  but  few,  their  only  earthly  enrollment 
is  in  the  records  of  the  Society  under  whose  wise 
direction  they  labor.  With  relatively  little  ma- 
chinery and  small  outlay  this  magnificent  busi- 
ness enterprise  is  carried  on,  and  as  fast  as  one 
laborer  drops  from  the  ranks  another  takes  his 
place.  On  a trip  through  the  mountain  or  river 
valleys,  along  the  tropical  sea  coast,  or  over  the 
high  bleak  tablelands,  we  missionaries  meet  these 
men,  with  their  packs,  on  horseback  or  afoot,  al- 


200 


Needs  of  Latin  America 


ways  cheerful,  taking  what  is  offered  in  bed  or 
board,  with  Bibles  or  portions  adapted  to  any 
purse,  and  in  type  for  eyes  yet  keen  or  eyes  that 
are  failing.  Thus  they  sow  the  seed,  trusting 
God  to  give  the  increase.  This  is  pioneer  work. 
The  native  evangelists  and  teacher  labor  side  by 
side  with  the  colporteur  and  gather  in  the  har- 
vest. Thank  God  for  the  Bible  Societies! 

Thank  God  also  for  our  Tract  Society  and 
our  church  Boards  of  Publication,  and  our  Mis- 
sion Presses  on  foreign  soil.  The  Press  and 
Protestant  Literature  is  a part  of  the  propaganda 
closely  allied  to  the  work  of  Bible  distribution. 
It,  also,  is  seed  sowing.  The  American  Tract 
Society  of  the  United  States,  the  Presbyterian 
Board  of  Publication,  that  of  the  Methodists  in 
Nashville,  and  others,  by  their  Spanish  and  Portu- 
guese publications  have  helped  in  this  work,  but 
the  bulk  of  the  printing,  with  the  exception  of 
books,  is  done  by  the  Mission  Presses  and  Publi- 
cation houses  located  on  the  field. 

The  missionaries  regard  this  as  an  essential 
and  very  important  branch  of  the  propaganda. 
The  total  number  of  presses  reported  by  Dr. 
Dennis,  in  his  statistics  published  for  the  Ecu- 
menical Conference  in  April,  1900,  was  18  for  all 
Latin  America.  Forty-three  different  periodicals 
are  issued,  with  a total  of  twenty  million  pages 
annually.  These  figures  are  r.ot  very  large  com- 
pared with  the  work  of  the  religious  press  in  the 


The  Protestants 


aoi 


United  States,  but  make  a comparison  of  another 
kind.  What  of  the  presses  in  Mexico  before  the 
era  of  independence,  operated  to  spread  papal 
ideas?  Remember  that  prior  to  the  nineteenth 
century  there  was  no  press  in  Brazil,  and  only 
one  in  Argentina,  at  Cordoba.  Even  to-day  our 
output  does  not  suffer  so  grievously  by  com- 
parison with  the  amount,  to  say  nothing  of  the 
quality,  of  the  output  of  the  religious  press 
operated  by  the  Roman  Catholic  church  in  Latin 
America.  The  best  of  their  printing  is  done 
abroad.  We  are  not  satisfied  with  what  is  being 
done.  It  should  be  far  more,  but  it  is  by  no 
means  to  be  despised,  and  is  a source  of  enlighten- 
ment and  instruction  in  things  spiritual  for  many 
thousands  who  have  no  other  Christian  literature. 

The  invention  of  moveable  types  antedated  the 
Reformation  in  Europe.  The  great  reformers 
printed  their  refutations  of  error  and  positive 
statements  of  truth,  and  thus  reached  a larger 
audience  of  thoughtful,  studious  minds.  As  a 
contemporary  product,  adapted  to  the  needs  of 
that  age,  their  writings  were  a living  literature, 
and  were  read  with  avidity.  The  same  is  true  of 
the  Christian  literature  of  our  day  in  our  own 
English  tongue. 

We  need  a similar  literature  in  our  Reforma- 
tion struggles  in  Latin  America.  We  need  not 
merely  translations,  good  as  these  are,  of  books  on 
doctrine  and  ecclesiastical  history,  Bible  exposi- 
tion and  devotional  study,  all  taken  from  the 


202 


Needs  of  Latin  America 


English,  but  also  books  and  tracts  and  periodi- 
cal literature  that  shall  express  the  thought  and 
need  of  our  converts  from  their  standpoint,  face 
to  face  with  the  problems  of  their  own  hearts 
and  their  own  environment. 

Most  of  this  work,  especially  when  of  a periodi- 
cal character,  can  be  printed  only  on  presses, 
operated  on  the  field,  to  which  immediate  access 
can  be  had.  Our  presses  are  trying  to  build  up 
a Christian  literature  in  Latin  America,  and  to 
keep  the  people  informed  week  by  week  on  current 
religious  topics ; and  also  to  provide  tracts  for 
free  circulation  among  the  unconverted.  Every 
mission  of  any  size  in  Latin  America  has  its 
periodicals,  its  tracts  and  books  for  immediate 
circulation,  and  for  permanent  use  in  its  schools 
and  colleges. 

In  Mexico,  for  example,  people  still  call  for  the 
controversial  works  of  Padre  Aguas ; and  delight 
in  the  rude  yet  telling  blows  at  papal  error  dealt 
by  Santiago  Pascoe  in  his  Heraldo.  His  wall  texts 
are  still  to  be  seen  in  many  homes,  along  with 
our  more  modern  texts  and  calendars.  We  were 
recently  asked  to  reprint  from  our  Presbyterian 
paper  “ EL  FARO  ” (The  Lighthouse)  Don 
Vicente  Hurtado’s  keen,  satirical  arraignment  of 
the  papacy.  Similar  examples  could  be  cited  by 
every  worker.  In  Mexico,  our  list  of  evangelical 
papers  is  quite  long.  In  addition  to  El  Faro,  we 
have  the  Abogcido  Cristiano  of  the  Methodists 
and  the  Evangelista  published  by  their  southern 


The  Protestants 


203 

brethren.  The  Baptists  illumine  our  minds 
with  their  Luz,  the  Congregationalists  give  faith- 
ful witness  in  their  Testigo,  the  Episcopalian 
speaks  ever  of  his  good  fight  in  La  Buena  Lid, 
while  the  Friend,  more  peaceably  inclined,  holds 
out  the  Ramo  de  Olivo.  Those  who  have  sepa- 
rated from  the  missions  to  lead  an  independent 
Christian  life  now  fly  their  own  Bandera  Cristi- 
ana;  while  the  Christian  Endeavor  Societies  have 
their  own  Esforsador  Mexicano.  This  list  might 
be  greatly  lengthened,  but  we  shall  only  add  the 
name  of  a little  sheet  of  the  Plymouth  Brethren 
of  England  which  lodges  much  good  seed  in  the 
heart,  the  Sembrador. 

Several  of  the  Missions  print  Sunday  School 
Quarterlies  and  Lesson  Helps,  and  many  tracts 
which  circulate  also  among  the  Spanish  speaking 
Roman  Catholics  in  the  southwestern  portions  of 
the  United  States,  and  in  Central  and  South 
America. 

A similar  list  of  publications  might  be  given 
for  South  America,  which  has  its  Heraldo  in 
Chile,  its  Estandarte  Cristiano  in  Argentina  and 
the  gospel  of  glad  tiding  in  As  Boas  Noas  of 
Brazil,  but  we  cannot  mention  all. 

In  nearly  all  our  papers  is  a column  devoted  to 
the  Sunday  School  lesson,  another  to  the  C.  E. 
Society  or  some  kindred  organization,  still  an- 
other to  the  prayer  meeting  or  to  missionary 
news  from  other  lands,  just  as  in  the  home  papers. 
Our  larger  sheets  are  illustrated,  and  the  Amer- 


204 


Needs  of  Latin  America 


ican  Tract  Society  has  given  efficient  help  by 
generous  grants  of  engravings  at  the  cost  of  re- 
production. Our  own  Board  of  Foreign  Missions 
and  that  of  Publication  have  also  given  similar 
assistance.  Now  that  Cuba,  Puerto  Rico  and  the 
Philippines  need  a similar  literature,  our  Boards 
will  probably  do  more  in  their  Spanish  depart- 
ment than  before ; and,  in  time,  they  will  find  a 
large  field  in  which  to  sell  this  literature. 

Already  a beginning  has  been  made  in  this 
direction.  The  list  of  publications  in  Spanish 
and  Portuguese  of  the  Tract  Society  is  a large 
one.  A long  list  comes  also  from  Spain.  Some 
books  have  been  issued  on  the  field,  forming  the 
beginning  of  a library  of  Christian  books  of  per- 
manent value  for  study  and  reference.  Of  popu- 
lar books  for  general  reading,  we  have  Titus 
printed  by  El  Heraldo  of  Chile,  and  the  Wrestler 
of  Philippi,  by  El  Faro.  In  history  we  have 
Hurst’s  Outlines  and  Church  History,  Fisher’s 
History  of  the  Reformation,  and  part  of  D’Au- 
bigne’s.  Rand’s  Bible  Dictionary,  the  Bible  Man- 
ual and  the  Spanish  Cruden’s  Concordance,  now 
in  press.  In  the  preparation  of  this  concordance 
many  Mexican  pastors  cooperated  with  Mr. 
Sloan.  We  owe  a big  debt  of  gratitude  to  the 
Tract  Society  for  these  and  other  books,  not  the 
least  of  them  our  fine  Spanish  Hymnal  with  over 
five  hundred  hymns  and  tunes. 

Those  who  wish  models  of  pulpit  eloquence 
can  turn  to  translations  of  the  sermons  of  Wes- 


The  Protestants 


205 


ley,  Spurgeon,  Moody,  Purves  and  others.  I 
cannot  begin  to  give  a full  list  of  this  rapidly 
growing  literature,  only  pick  and  choose  at  ran- 
dom. Yet  I must  be  permitted  to  say  something 
of  the  work  connected  most  intimately  with 
Princeton. 

A.  A.  Hodge’s  Outlines  of  Theology  has  been 
printed  in  Portuguese  for  use  in  Brazil ; one  of 
my  pupils  translated  the  same  into  Spanish,  but 
it  exists  only  in  manuscript.  Another  pupil  of 
our  Theological  Seminary  in  Mexico,  translated 
Hodge’s  Commentary  on  the  Confession  of  Faith, 
with  notable  influence  on  his  own  style  of  preach- 
ing; and  this  has  been  published.  Still  another 
rendered  into  Spanish  Dr.  Wm.  Henry  Green’s 
Argument  of  the  Book  of  Job ; while  Dr.  Green’s 
lectures  on  Old  Testament  Introduction  were 
translated  and  printed  with  scholarly  annotations 
by  Dr.  Henry  C.  Thomson,  for  twenty  years  a 
missionary  in  Mexico.  Charles  Hodge’s  Way  of 
Life,  and  Dr.  Francis  L.  Patton’s  Summary  of 
Doctrine  and  Inspiration,  we  owe  to  J.  Milton 
Greene,  now  in  Puerto  Rico.  We  have  also  a 
modern  version  of  the  Bible  in  Spanish,  the  re- 
sult of  forty  years  of  scholarly  work  on  the  part 
of  Dr.  H.  B.  Pratt,  who  nearly  threescore  and 
ten  years  of  age,  has  begun  to  print  in  Spanish 
a commentary  on  the  whole  Bible.  May  he  live 
to  complete  it ! 

The  man  who  can  estimate  the  power  of  the 
press  can  tell  us  all  about  the  secret,  subtle, 


ao6  Needs  of  Latin  America 

leaven-like  influence  of  our  Spanish  and  Portu- 
guese Protestant  literature.  It  is  posted  up  on 
bulletin  boards  in  the  cities,  in  front  of  our 
churches,  schools  and  presses,  where  the  passerby 
can  stop  and  read  and  have  his  curiosity  or  in- 
terest aroused.  It  lies  upon  the  tables  of  public 
libraries.  It  is  read  quietly  in  the  home,  and  by 
preachers  and  other  speakers  in  preparation  for 
our  devotional  meetings.  Our  tracts  and  leaflets 
are  circulated  annually  by  millions  of  pages.  They 
are  read  in  the  street  cars,  in  railway  trains,  by 
the  lonely  horseman  or  muleteer  on  steep  moun- 
tain trails,  by  the  Indian  in  his  canoe,  by  the  sick 
or  imprisoned  in  hospitals  and  jails. 

Like  the  Bible,  this  Protestant  literature  opens 
the  way  for  the  evangelist.  Its  pages  are  also 
like  leaves  from  the  tree  of  life  wafted  into  many 
homes.  How  different  our  use  of  this  agency 
from  that  made  of  it  by  the  Roman  Catholic 
Church.  Its  tracts  and  devotional  books  are,  far 
too  often,  full  of  startling,  lying  miracles,  or 
queer  tales  of  saints  who  wrought  out  their  own 
salvation  by  penance  and  self-torture.  Ours  tell 
of  Jesus  Christ,  the  only  Mediator  between  God 
and  Man.  They  ignore  the  Bible ; we  give  it  the 
foremost  place  among  the  books  we  circulate. 

We  ask  our  people  to  study  these  books,  and 
above  all  to  read  and  study  the  Holy  Scriptures. 
We  have  to  teach  them  how  to  do  this ; and  this 
brings  us  to  the  third  great  agency  we  employ, 


A Day  School  in  Bahia,  Brazil 


Second  General  Assembly  of  Christian  Workers 
Mexico  City 


) 


The  Protestants 


207 

our  schools;  that  is,  our  educational  plant,  with 
its  varied  forms  of  work. 

Reference  has  already  been  made  to  the  Lan- 
casterian  schools  opened  in  all  parts  of  Latin 
America  during  the  first  decades  which  followed 
independence.  By  the  use  of  Scripture  passages 
in  the  readers,  and  by  other  means  of  a similar 
nature,  it  was  the  intention  to  make  these  schools 
moral  and  Christian  in  their  influence.  All  that 
was  hoped  for  then  has  not  been  realized,  and 
mainly  because  they  were  not  connected  with  any 
distinctly  missionary  organization.  As  govern- 
ment schools  they  had  to  be  at  least  neutral,  and 
were  often  under  influences  which  would  not  es- 
pecially favor  the  daily  reading  of  the  Scriptures. 

Reference  has  also  been  made  to  the  fact  that 
everywhere  a desire  for  education  was  mani- 
fested, and  large  hopes  for  the  enlightenment  of 
the  masses  were  indulged  in  by  the  new  republics. 
A work  in  Spanish  called  “ Las  Dos  Americas,” 
written  years  ago  by  an  exiled  Venezuelan 
patriot,  and  printed  in  Mexico,  has  for  its  main 
object  to  make  known  to  his  countrymen  the 
American  school  system  of  which  he  speaks  with 
unstinted  praise,  as  the  panacea  for  all  the  ills 
from  which  Latin  America  is  suffering.  He,  like 
so  many  other  of  his  compatriots,  believed  that 
the  secular  training  given  by  public  schools,  in 
which  there  is  no  religious  instruction,  can  do  the 
whole  work  of  civilization  and  enlightenment. 

We  notice  in  the  native  schools  two  dangers  of 


208 


Needs  of  Latin  America 


an  opposite  character.  While  the  public  schools 
of  Latin  America  are  becoming  more  numerous, 
and  many  are  well  equipped  for  their  work  of 
instruction,  they  are,  as  a rule,  under  one  of  two 
influences.  Many  of  the  teachers  are  rationalists 
of  one  sort  or  another,  and  are  either  indifferent 
to  religion  or  seek,  by  covert  or  open  attacks,  to 
undermine  the  faith  of  their  pupils  in  Christian- 
ity as  a revealed  religion.  French  text-books,  in 
the  original  or  in  Spanish  translations,  are  also 
very  largely  used  in  advanced  work. 

On  the  other  hand  there  are  zealous  Roman 
Catholic  instructors  who  use  their  position  in  the 
public  schools  to  propagate  their  beliefs,  or  who 
teach  them  in  their  own  church  schools ; for,  how- 
ever much  the  Roman  Catholic  church  may 
neglect  the  education  of  the  masses,  it  does  not 
fail  to  look  after  the  intellectual  training  of  those 
whose  social  position  calls  for  superior  knowl- 
edge. Roman  Catholic  schools  are  numerous  in 
some  localities,  especially  in  the  large  cities,  and 
in  them  the  Romish  catechisms  are  efficiently 
taught. 

In  view,  then,  of  this  double  danger,  while  we 
desire  to  see  the  public  school  system  perfected 
in  Brazil  and  the  Spanish  republics,  our  native 
workers  and  the  missionaries  believe  in  the  need 
for  our  own  mission  schools,  especially  those  for 
the  higher  education  and  training  of  our  Chris- 
tian workers ; — teachers  and  preachers.  A mis- 
sionary writes  from  Colombia  that  “ in  all  Roman 


The  Protestants 


209 

Catholic  countries,  the  school  work  is  the  real 
secret  of  success.”  1 

There  are  also  neglected  places  with  no  schools 
of  any  kind,  and  where  our  day  schools,  afford- 
ing as  they  do  the  only  means  of  instruction,  win 
the  sympathy  and  support  of  the  whole  com- 
munity. The  need  for  such  schools,  in  many 
parts  of  papal  America  is  as  great  as  in  heathen 
lands.  It  is  a long,  slow,  laborious  process,  this 
attempt  to  lift  the  child  out  of  its  environment  of 
superstition  and  error,  and  train  it  into  a man 
or  woman  who  will  see  all  questions  not  from  the 
papal,  but  from  the  true  Christian  standpoint, 
and  to  train  native  pastors  and  preachers,  im- 
bued with  evangelical  ideas,  who  shall  prove  equal 
to  the  task  of  building  up  an  independent  native 
church. 

There  are,  in  Latin  America,  according  to  Dr. 
Dennis’s  statistics,  seven  institutions  classed  as 
theological  seminaries  or  colleges,  with  about 
1,000  students;  and  forty-six  boarding  and  high 
schools,  with  nearly  5,000  pupils.  To  these  must 
be  added  several  hundred  day  schools,  with 
scholars,  mainly  from  the  homes  of  Roman 
Catholics,  in  the  poorer  wards  of  the  cities,  and 
in  the  rural  districts.  These  figures  are  surely 
very  small,  when  taken  in  the  light  of  the  area 
to  be  covered,  and  the  millions  to  be  educated  in 
saving  truth,  through  their  instrumentality;  but 


1 Historical  Sketch  Pres.  Mis.,  p.  36. 


210 


Needs  of  Latin  America 


every  great  work  has  its  beginning,  its  day  of 
small  things. 

First  a word  as  to  our  day  schools.  As  already 
hinted,  these  gain  us  an  entrance  on  the  best  of 
terms,  into  many  Roman  Catholic  homes ; and 
win  for  our  work  the  confidence,  good  will  and 
respect  of  the  community.  The  results  are  tangi- 
ble. A poor  child  learns  to  read  and  write,  to 
repeat  precious  passages  of  Scripture,  to  recite 
the  questions  and  answers  of  the  catechism  which 
tell  of  Jesus  Christ  and  his  work  of  redemption, 
to  sing  our  gospel  hymns,  the  very  same  you 
sing  at  home.  It  is  worth  something  to  violate  the 
technical  laws  of  Spanish  or  Portuguese  poetry, 
if  you  can  get  these  nations  to  sing  with  the  heart 
and  understanding,  not  merely  one,  but  many  of 
our  gospel  hymns,  which  speak  of  Jesus  the  sin- 
ner’s only  Saviour;  not  of  Mary  or  any  other 
human  intercessor. 

I can  still  see  before  me  the  sweet  upturned 
face  of  the  little  girl,  the  child  of  Roman  Catholic 
parents,  taught  in  one  of  our  mission  schools  in 
the  slums  of  Mexico  City,  as  she  sang  from  mem- 
ory one  after  another  of  our  beautiful  hymns, 
and  I was  told  that  she  sang  the  same  in  her 
home  to  the  delight  of  parents  and  friends,  and 
surely  to  their  spiritual  profit  as  well.  I can  still 
see  the  barefoot,  poorly-clad  children,  perched  on 
rude  benches  in  one  of  our  many  ranch  schools, 
down  in  the  hotlands,  or  up  in  the  mountains. 
The  parents  had  given  of  their  pennies  to  help 


The  Protestants 


21 1 


pay  the  teacher,  often  only  a pittance,  twelve, 
ten,  or  only  eight  dollars  a month  in  Mexican 
silver.  It  is  examination  day,  and  the  children's 
faces  shine  after  the  good  rubbing  at  the  wash- 
basin, and  the  clothes  of  many  are  neat  and 
clean.  Round  about  sit  the  fathers  and  mothers, 
some  squatting  on  the  dirt  floor,  as  proud  of  the 
rude  hieroglyphics  or  figures  of  their  offspring, 
or  of  the  ready  reading  and  writing  of  the  more 
advanced,  as  any  parent  here  at  home.  Then, 
too,  the  children  are  examined  in  the  Sunday- 
school  lessons  for  the  quarter,  and  in  the  cate- 
chism; and  from  such  schools  come  some  of  the 
best  of  our  teachers  and  preachers.  All  the  mis- 
sions have  day  schools  and  believe  in  them  most 
thoroughly. 

For  the  training  of  teachers  we  have  a number 
of  normal  schools.  Not  all  the  pupils  in  these 
schools  become  teachers,  but  many  do,  and  some 
have  declined  offers  of  higher  salary  in  govern- 
ment schools,  and  remained  with  the  mission  from 
love  of  more  distinctly  gospel  work. 

From  Brazil  comes  an  account  of  a school  in 
Rio  Claro,  designed  for  the  education  of  needy 
and  orphaned  children,  of  which  it  is  said: 
“ During  the  ten  years’  existence  of  this  school, 
with  an  average  attendance  of  about  thirty,  not 
only  was  a good  primary  education  given  to  many 
children  of  native  Christians  who  would  not 
otherwise  have  received  it,  but  a considerable 
number  of  those  who  afterwards  became  useful  as 


1 1 1 Needs  of  Latin  America 

teachers  and  preachers,  laid  there  the  foundation 
of  their  education.” 

Of  another  of  our  institutions  in  that  country, 
the  Girls’  Boarding  school  (Eschola  Americana) 
at  Curityba,  it  is  said  that  “ it  stands  next  in  im- 
portance to  the  Sao  Paulo  Protestant  College.  It 
is  the  outgrowth  of  a small  school  established  by 
Mr.  Landes,  under  the  care  of  Rev.  M.  Carval- 
hosa,  assisted  by  his  daughters.  In  1892,  Misses 
M.  P.  Dascomb  and  Ella  Kuhl,  after  years  of 
successful  work  in  the  Sao  Paulo  school,  assumed 
charge.  They  opened  a boarding  department 
which  now  [1897]  has  twenty-two  pupils.  The 
whole  number  of  pupils  exceeds  two  hundred, 
representing  nine  different  nationalities.  The 
girls  are  carefully  trained  in  the  Scriptures,  and 
the  whole  atmosphere  of  the  school  is  that  of  a 
Christian  home.”  1 

The  Institute)  Internacional  in  Santiago,  Chile, 
was  begun  in  1876,  and  now  “ has  a preparatory 
department  and  a regular  college  course  up  to  the 
fourth  year,  with  moral  and  religious  instruction. 
A commodious  new  building  was  erected  in  1894. 
Many  of  the  students  come  from  unbelieving  fam- 
ilies, and  receive  their  only  religious  impressions 
in  the  school.  A theological  class  was  begun  in 
1884.  . . . Several  of  its  students  are  now  in 
the  active  ministry  in  Chile  or  in  other  countries.2 


1 His.  Sk.  P.  Mis.,  pp.  315,  319. 

sIdem,  p.  328. 


The  Protestants 


213 


Our  mission  has  two  Normal  and  Boarding 
Schools  in  Mexico ; one  in  Saltillo,  the  out- 
growth of  Miss  Rankin’s  initiative  in  Monterey, 
at  present  under  the  able  management  of  Misses 
Wheeler  and  Johnson ; the  other,  in  Mexico  City, 
also  located  in  a building  owned  by  the  Board,  is 
under  the  efficient  direction  of  Misses  Browning 
and  McDermid.  Both  schools  have  done  a grand 
work,  and  many  of  their  graduates  have  taken 
charge  of  mission  schools,  others  teach  in  public 
schools  and  still  others  exercise  an  influence  on 
their  respective  communities,  helping  their  hus- 
bands in  pastoral  work.  The  schools  of  other 
missions,  notably  the  Methodist  Episcopal,  which 
are  doing  equally  good  work,  might  be  mentioned, 
but  space  forbids. 

We  have  as  yet  few  schools,  if  any,  to  be 
ranked  as  colleges  or  universities,  in  the  fullest 
sense  of  the  term,  with  the  possible  exception  of 
the  Institute  in  Santiago,  already  mentioned,  and 
Mackenzie  College,  in  Brazil.  This  latter  school 
is  located  in  Sao  Paulo,  the  educational  centre  of 
our  work  in  that  country.  The  school  was  started 
by  Dr.  Blackford,  and  efficiently  carried  on  by  Dr. 
Chamberlain,  who  also  donated  land  for  the 
buildings,  raised  funds  for  the  institution,  and  in 
every  way  showed  his  appreciation  of  the  need 
for  a college  and  did  all  in  his  power  to  secure 
one. 

Dr.  Horace  M.  Lane  was  sent  out  in  1886  to 
thoroughly  organize  and  unify  the  course  of  in- 


214 


Needs  of  Latin  America 


struction.  His  labors  have  met  with  phenomenal 
success.  There  are  now  several  departments, 
namely,  a kindergarten  school ; primary,  interme- 
diate, grammar  and  high  school  courses ; a nor- 
mal class;  the  college  proper;  manual  training 
shops,  and  the  Theological  Seminary.  This  last 
is  at  present  under  the  control  of  the  Synod  of 
Brazil. 

Mackenzie  College  was  incorporated  under  the 
laws  of  the  State  of  New  York,  in  1890,  with  the 
avowed  purpose  to  “ extend  and  perpetuate  the 
type  of  Christian  education  commenced  by  the 
Presbyterian  mission  in  1870;  form  an  institution 
of  learning  of  higher  grade  which  should  repre- 
sent the  American  type  of  higher  education,  and 
the  American  theory  that  the  ideal  school  is  the 
ideal  community ; and  thus  give  to  Brazil  a com- 
plete system  of  American  schools  on  a Christian 
foundation.”  1 

By  the  gifts  of  Dr.  and  Mrs.  Chamberlain, 
Col.  J.  J.  McCook  and  others,  the  land  donated 
reached  a little  more  than  eight  and  a half  acres, 
which,  we  are  told,  is  now  worth  two  hundred 
times  its  original  cost.  Would  that  more  such 
paying  investments  had  been  made  years  ago, 
or  were  being  made  to-day,  where  land  can 
be  secured  at  a reasonable  figure.  It  is  a paying 
business  investment,  aside  from  its  help  to  mis- 
sionary enterprise. 


Braz.  Bulletin,  p.  41. 


Students  ok  the  Presbyterian  Theological  Seminary 
Mexico 


McKenzie  College,  San  Paulo,  Brazil 


The  Protestants 


215 


In  1891,  John  T.  Mackenzie,  whose  father  had 
affectionately  called  him,  when  a boy,  “ Johnnie, 
the  little  missionary,”  offered  $50,000  for  the  con- 
struction of  a college  building.  Of  this  sum  $42,- 
000  had  been  paid  over  before  he  died.  The  cen- 
tral edifice  is  a three-story  building  fitted  up  with 
lecture  and  recitation  rooms,  a laboratory  and  dor- 
mitories. Other  buildings  have  since  been  added. 
Dr.  Lane’s  plan  of  a graded  course  of  fourteen 
years’  duration  was  adopted,  extending  to  the  end 
of  a regular  college  course.  There  are  now  be- 
tween five  and  six  hundred  students ; and  more 
apply  for  admission  than  can  be  accommodated. 

These  are  beginnings  which,  we  hope,  in  the 
providence  of  God,  will  develop  into  similar  in- 
stitutions in  Buenos  Ayres,  in  Santiago,  Chile, 
and  in  Mexico;  at  Puebla,  Guadalajara  and  in 
Coyoacan.  The  school  at  Coyoacan  is  the  Theo- 
logical Seminary  of  the  Presbyterian  Church  in 
Mexico.  Land  has  been  donated  by  Mr.  W.  B. 
Jacobs,  of  Chicago ; and  other  friends  have  made 
contributions  of  money  toward  the  erection  of  the 
buildings  needed. 

As  I have  been  connected  with  this  school 
for  sixteen  years,  I hope  I shall  be  pardoned  if  I 
describe  it  a little  more  in  detail. 

Shortly  after  the  Presbyterian  Mission  was 
opened,  in  1872,  Mr.  Hutchinson  gathered  to- 
gether a class  of  young  men,  who  were  placed  for 
a time  under  the  direct  supervision  of  Rev.  P.  C. 
Diaz,  a Mexican  preacher.  Rev.  A.  P.  Kiel  and 


ai6  Needs  of  Latin  America 

Dr.  J.  M.  Greene  organized  the  work  more 
thoroughly.  All  the  missionaries  located  in 
Mexico  City  have  been  connected  with  this  school 
to  some  extent.  Rev.  Henry  C.  Thomson  had 
begun  a similar  work  in  Northern  Mexico.  The 
two  schools  were  united  in  1885,  and  the  new 
institution  was  located,  first  in  San  Luis  Potosi ; 
then  in  Tlalpam  in  a building  once  a Dominican 
convent ; and  to-day,  under  the  direction  of  Rev. 
C.  C.  Millar,  in  Coyoacan,  in  sight  of  the  historic 
residence  of  Hernan  Cortes,  who  made  provision 
in  his  will  for  a legacy  “ to  establish  and  endow 
perpetually  a college  in  Coyoacan  for  the  educa- 
tion of  those  missionaries  dedicated  to  preach  the 
gospel  to  the  Indians.”  Needless  to  say  the 
Cortes  college  never  was  built,  but  the  institution 
is  as  much  needed  to-day  as  in  1547,  and,  we  are 
glad  to  say  that  it  has  started  on  its  career  under 
evangelical  direction. 

Our  course  of  study,  as  at  present  outlined, 
covers  five  years,  with  a large  part  of  each  year 
given  to  theological  and  Bible  study.  In  time 
we  hope  to  have  a college  not  altogether  unworthy 
to  rank  with  those  of  which  our  Church  is  so 
justly  proud  in  the  United  States.  Princeton  with 
its  University  and  Theological  Seminary  is  our 
high  ideal. 

Of  our  graduates  some  have  gone  into  business, 
others  have  taught  mission  schools,  and  many 
have  entered  the  ministry;  and  it  is  to  their  co- 
operation that  the  success  of  our  mission  work  is 


The  Protestants 


a 17 

so  largely  due.  One  graduate,  successful  in  busi- 
ness, is  helping  to  build  a chapel ; another  used 
his  skill  as  a carpenter  in  constructing  a neat 
house  of  worship ; a third,  by  his  indefatigable  ef- 
forts, raised  the  money  to  put  up  a church  edifice 
in  Merida,  the  wealthy  capital  of  Yucatan.  The 
present  business  manager  of  our  Mission  press 
is  another  graduate.  Other  graduates  have  done 
good  work  as  translators  and  as  regular  contribu- 
tors to  our  mission  paper.  There  is  no  more  use- 
ful branch  of  our  work. 

This  brief  outline  of  our  educational  work, 
which  has  only  touched  upon  it  here  and  there,  is 
perhaps,  enough  to  show  the  importance  we  at- 
tach to  our  day  schools,  normal  schools,  colleges, 
and  Theological  seminaries.  The  link  in  this 
chain  which  needs  to  be  made  larger  and  stronger 
is  the  college.  When  we  missionaries  come  home 
on  a furlough,  and  attend  commencement  at  our 
Alma  Mater;  or  visit  other  colleges,  of  which 
there  are  so  many  in  our  broad  land,  attended  by 
thousands  of  our  brightest  and  best  young  men, 
we  thank  God  for  the  splendid  work  that  is  done 
at  home,  and  then  our  eyes  turn  lovingly  back  to 
the  mission  field.  As  I think,  to-day,  of  Latin 
America,  a vast  region,  with  millions  of  young 
men,  men  to  be  educated,  men  who  are  to  deter- 
mine the  social,  political  and  religious  future  of 
their  countries,  I deeply  regret  that  we  have  no 
colleges,  or  at  best  only  two  or  three  small  institu- 
tions, to  which  to  invite  them.  They  are  being 


2i 8 Needs  of  Latin  America 

educated  under  papal  or  infidel  influences ; and 
this  ought  not  so  to  be.  Suitably  equipped  colleges 
would  attract  the  liberal  element  of  Latin  America, 
which  is  the  hope  of  its  political  future.  We 
should  have  in  Sao  Paulo,  in  Santiago,  Buenos 
Ayres,  Bogota,  Guatemala,  Caracas,  Coyoacan, 
and  many  other  points,  schools  which,  in  time, 
would  be  the  Princetons  and  Lafayettes  of  Brazil, 
Chile,  Argentina,  Colombia,  Mexico,  and  of  every 
country  of  Latin  America.  Years  ago  farseeing 
missionaries  planted  and  others  have  nurtured  the 
institutions  they  started ; when  shall  we  see  the 
full  growth  of  these  schools  and  colleges? 

It  now  remains  to  say  a few  words  about  that 
branch  of  mission  work  which  is  first  thought  of 
by  the  majority,  and  which  many  consider  the 
truest  sphere  of  missionary  labors,  that  is,  the 
direct  work  of  evangelization  by  means  of  preach- 
ing and  pastoral  visitation : — the  evangelistic 
work. 

First,  a word,  by  way  of  introduction,  as  to  the 
number  of  churches  and  societies  engaged  in  this 
work. 

Sixteen  such  agencies  are  mentioned  as  now 
at  work  in  South  America;  namely,  with  the  date 
of  commencement,  “ The  Moravian  Missionary 
Society,  1735;  West  Indian  Conference,  1815; 
London  Missionary  Society,  1821 ; British  and 
Foreign  Bible  Society,  1824;  American  M.  E. 
Church,  North,  1836;  Plymouth  Brethren,  1840; 


The  Protestants 


219 


South  American  Missionary  Society,  1844;  Dr. 
Kalley’s  Churches,  ‘ Help  for  Brazil,’  1855 ; 
American  Presbyterian  Churches,  North  and 
South,  1856;  Society  for  the  Propagation  of  the 
Gospel,  1861;  American  Bible  Society,  1864; 
American  M.  E.  Church,  South,  1875 ; Southern 
Baptist  Convention,  1879;  Bishop  Taylor’s  Mis- 
sion, 1880;  American  Episcopal,  1889  and  the 
Salvation  Army,  1899.”  1 To  this  can  be  added 
the  work  of  the  Seaman’s  Friend  Society,  and  of 
the  American  and  Foreign  Christian  Union.  The 
Episcopal  Church  merely  renewed,  in  1889,  work 
begun  in  i860  in  Brazil.  The  Presbyterians  and 
Moravians  have  work  in  Guatemala,  and  there 
are  some  independent  workers  in  the  rest  of  Cen- 
tral America. 

Mexico  is,  perhaps,  the  country  where  the 
ground  is  most  fully  covered.  Both  the  Amer- 
ican and  Foreign  Christian  Union,  and  also  Miss 
Rankin  had  independent  work,  now  a part  of  the 
present  missions,  which  are  the  Presbyterian, 
North,  South,  Associate  Reformed,  South,  and 
Cumberland ; the  Methodists,  North  and  South ; 
the  Baptists,  North  and  South ; the  Congrega- 
tionalists  (A.  B.  C.  F.  M.),  the  Friends,  Episco- 
palians and  Seventh  Day  Adventists.  All  these 
are  from  the  United  States.  The  Plymouth 


1 S.  A.,  the  Neglected  Continent,  p.  68.  A fuller  list 
of  thirty-five  societies,  including  the  Guianas,  is  given 
in  “ Prot.  Mis.  in  S.  Am.,  pp.  225-227.” 


220  Needs  of  Latin  America 

Brethren  of  England  also  have  work  in  Mex- 
ico. 

In  1897  the  following  statistics  of  Protestant 
work  in  Mexico  were  published.  Centres  of 
work,  74  in  24  States  of  the  Republic,  with  550 
churches  and  congregations ; ordained  mission- 
aries 59 ; lady  teachers  52 ; wives  and  assistants 
53;  total  164;  total  Mexican  workers  407 ; com- 
municants 14,965;  day  schools  hi;  students 
6,033  > theological  schools  and  colleges  9 ; stu- 
dents 160;  girls’  boarding  and  normal  schools 
21 ; students  736.  To-day  the  numbers  are  some- 
what larger  and  the  total  of  communicants  is 
more  than  20,000. 1 

The  figures  for  South  America  are  as  follows. 
Ordained  missionaries  255 ; laymen  199 ; wives 
201;  other  women  1 1 7 ; male  physicians  6;  na- 
tive workers,  of  both  sexes,  688;  stations  224, 
outstations  271 ; communicants  30,469 ; adherents, 
not  communicants,  28,764;  day  schools  170;  pu- 
pils 11,989;  higher  institutions  14;  students  868. 2 

A glance  at  the  map  on  which  the  stations  are 
indicated  will  show  that  while  in  Mexico,  every 
state  but  one  or  two  contains  gospel  workers ; in 
South  America,  the  stations  occur  in  clusters, 
mainly  on  the  coast,  or  along  the  chief  rivers  or 
railways.  There  is  a group  of  stations  in  South- 
ern Brazil,  others  in  Argentina,  in  Chile,  in  Col- 


1 Historical  Sketch  of  Presbyterian  Missions,  p.  186. 

* Protestant  Missions  in  South  America,  p.  227. 


The  Protestants 


221 


ombia,  and  Venezuela,  and  the  beginning  of  work 
in  Peru,  Bolivia  and  Ecuador. 

It  is  stated  that  out  of  a total  population  of  37,- 
000,000  in  South  America,  only  about  4,000,000 
have  in  any  sense  been  evangelized.  Others  have 
heard  the  occasional  preaching  of  the  Word,  but 
are  as  yet  ignorant  of  its  significance,  while  in 
some  regions  the  inhabitants  are  deprived  of  even 
the  imperfect  ministrations  of  the  Roman  Cath- 
olic priests.1 

Enough  has  been  said  to  give  an  idea  of  the 
work  done,  and  the  great  need  of  the  neglected 
and  benighted  portions  of  Latin  America.  The 
great  missionary  societies  of  England  and  Scot- 
land have,  many  of  them,  no  workers  in  this  ex- 
tensive field.  It  would  seem  that  the  work  is  to 
be  left  mainly  to  our  American  churches ; and, 
of  these,  the  Presbyterian,  Methodist,  Baptist  and 
Episcopalian  have  responded  to  the  cry  for  help. 

It  is  impossible  to  give  a history  of  all  these 
missions.  Let  us  take  only  one  incident  from  our 
work  in  Brazil.  This  will  illustrate  the  method 
of  evangelization  in  a large  city,  which  is  one  of 
the  two  divisions  into  which  this  work  naturally 
falls.  The  other  is  work  in  country  districts 


1 For  fuller  statistics,  I refer  you  to  the  Third  Volume 
of  Missions  and  Social  Progress  which  is  soon  to  be 
published,  and  which  will  contain  as  accurate  a state- 
ment as  can  be  obtained  after  years  of  patient  labor  on 
Dr.  Dennis’s  part.  Also  to  the  tables  given  in  Protest- 
ant Missions  in  S.  Am.,  pp.  224-227. 


222 


Needs  of  Latin  America 


where  itinerating  is  necessary,  and  a good  deal  of 
“ roughing  it  ” is  required  of  the  worker. 

City  mission  work  is  much  the  same  the  world 
over,  especially  in  all  lands  with  a civilization 
similar  to  our  own.  The  work  in  Brazil  naturally 
began  at  the  capital,  from  which  knowledge  of 
the  truth  was  carried  all  over  the  land  by  mer- 
chants and  public  men  who  came  thither  in  the 
discharge  of  their  duties,  and  heard  of  the  new 
movement,  and  perhaps  attended  the  services. 
The  beginning  was  very  humble.  Rev.  A.  G. 
Simonton  reached  the  country  in  August,  1859, 
and,  in  i860,  was  joined  by  Rev.  A.  L.  Blackford. 
In  May,  1861,  a small  room,  in  the  third  story  of 
a building  located  in  a narrow  street  in  the  heart 
of  the  city,  was  opened  for  services.  The  audi- 
ence consisted  of  two  men,  who  attended  out  of 
courtesy  to  Mr.  Simonton  who  was  their  teacher 
in  English. 

Teaching  English  is  often  a good  way  to  gain 
the  friendship  of  intelligent  young  men,  and  in 
some  cases  to  win  them  to  Christ.  In  this  case 
the  men  were  agreeably  surprised.  They  came 
back  again  and  brought  a friend  with  them ; and 
there  were  six  persons  present  at  the  third  serv- 
ice. In  January,  1862,  a church  was  organized, 
and  two  members  were  received ; one  an  Ameri- 
can, the  other  one  of  the  two  young  men  who  at- 
tended the  first  service,  both  converted  under 
Mr.  Simonton’s  ministrations. 

From  this  small  beginning  there  has  been  a 


The  Protestants 


223 


steady  advance,  and  hundreds  have  been  received 
on  profession  of  faith.  The  congregation  no 
longer  worships  in  a little  upper  room,  but  has  a 
beautiful  stone  church  in  the  centre  of  the  city, 
near  one  of  the  public  squares,  with  accommoda- 
tions for  seven  hundred  people.  The  Sunday  au- 
diences are  large;  while  the  church,  under  a na- 
tive pastor,  is  entirely  self-supporting,  and  even 
carries  on  outside  mission  work  of  its  own.  The 
missionaries  and  others  conduct  weekly  services 
in  the  suburbs.  The  work  has  grown  so  as  to 
call  for  an  assistant  pastor.  The  work  in  Sao 
Paulo  and  other  cities  is  equally  encouraging. 

God  has  blessed  the  work  of  the  two  Presby- 
terian Missions  which  united,  after  a time,  in  an 
independent  synod  composed  of  four  presbyteries. 

“ This  synod  meets  once  in  three  years.  At 
its  meeting,  in  1897,  there  were  reported:  76 
organized  churches, — 36  of  them  self-supporting 
— and  134  places  of  worship,  with  5,437  com- 
municants; 23  native  Brazilian  ministers,  3 li- 
centiates and  21  foreign  missionaries;  9 of  the 
Northern,  and  13  of  the  Southern  Mission.  The 
cash  contributions  of  the  churches  during  the 
year  of  1897  amounted  to  226,709  milreis.  These 
are  eloquent  facts.”  1 

The  same  general  method  has  been  fol- 
lowed in  starting  all  our  Presbyterian  mis- 
sions. In  conscious  or  instinctive  imitation  of 


1 Braz.  Bui.,  June,  1898. 


224  Needs  of  Latin  America 

Paul,  the  large  cities  have  been  occupied  first,  and 
from  these  strategic  centres  the  work  has  radiated 
into  neighboring  towns,  villages  and  ranches,  as 
the  way  has  been  providentially  opened.  Owing 
to  this  second  element,  some  of  the  missions  are 
very  compact,  while  others  cover  more  thinly  a 
very  extensive  area.  Bogota,  the  capital  of  the 
Republic,  has  long  been  the  chief  centre  in  Colom- 
bia; Santiago  and  Valparaiso  were  first  occupied 
in  Chile ; and  work  in  Venezuela  began  at  Car- 
acas. Rio  de  Janeiro,  Sao  Paulo,  Bahia  are 
strategic  points  in  Brazil ; while  the  Methodists 
are  strong  in  Montevideo  and  Buenos  Ayres. 

This  method  is  also  much  in  evidence  in  the  ex- 
tension of  work  in  Mexico.  The  capital  of  the 
Republic,  Mexico  City,  is  the  chief  centre  of 
nearly  all  the  important  missions.  One  or  another 
of  the  twelve  missionary  societies  at  work  in  the 
Republic,  holds  services  in  nearly  every  state 
capital,  large  interior  city,  or  port  of  entry.  So 
true  is  this,  as  also  the  other  fact  that  Congrega- 
tionalists  and  Presbyterians  have  tried  not  to  du- 
plicate workers  in  any  part  of  the  field,  that  to- 
day the  Congregationalists  and  the  four  Presby- 
terian bodies,  cover  nearly  the  entire  Republic. 
The  same  is  true  also  of  the  Baptists  and  Metho- 
dists. In  some  cases  these  missions,  and  the  oth- 
ers named  above,  have  avoided  work  in  the  same 
place  unless  of  sufficient  size  to  afford  ample 
room  for  all. 

About  every  centre  are  grouped  villages  and 


The  Protestants 


225 

rural  districts,  where  are  frequently  to  be  found, 
more  members  than  in  our  city  churches.  Many 
of  these  converts  are  of  Indian  descent,  with  little 
or  no  admixture  of  foreign  blood ; and  some  have 
only  a limited  use  of  the  Spanish  language.  This 
second  branch  of  the  evangelistic  work  can  be  il- 
lustrated by  a reference  to  the  spread  of  our 
Mexico  Mission. 

In  1872,  our  General  Assembly  voted  to  open 
work  in  Mexico,  and  sent  out  three  missionaries, 
one  of  whom  Dr.  Henry  C.  Thomson  remained  in 
the  country  for  twenty  years  and  did  a grand 
work  as  pioneer  missionary  and  educator.  Miss 
Melinda  Rankin,  on  the  border  and  in  Monterey, 
and  Dr.  G.  Mallet  Prevost  in  Zacatecas,  had  done 
some  preparatory  work  to  which  our  mission  fell 
heir;  and  the  Christian  Union  had  begun  work 
several  years  earlier.  There  was  also  a group  of 
independent  Mexican  Christians,  drawn  together 
by  a study  of  the  Bible,  who  held  their  own  serv- 
ices in  a rented  hall  in  Mexico  City.  One  of 
these,  Rev.  Arcadio  Morales,  joined  our  mission 
and  has  been  a most  efficient  pastor  and  preacher. 
Of  late  years  he  has  held  revival  services  in 
many  cities  and  at  all  our  great  gatherings ; and 
has  received  from  all  a title  suggested  more  by 
the  nature  of  his  work  than  the  alliteration:  Ar- 
cadio Morales,  the  Moody  of  Mexico.  His 
work  as  a revivalist  dates  from  Mr.  Moody’s 
visit  to  Mexico,  in  1895. 

From  the  capital  of  the  Republic,  our  work  ex- 


226  Needs  of  Latin  America 

tending  to  the  state  capital  Toluca  and  to  Ozumba, 
each  with  its  group  of  outstations,  and  to  several 
villages  which  nestle  in  the  beautiful  valley  of 
Mexico,  at  the  foot  of  the  lava  beds  or  on  the 
banks  of  its  historic  lakes  and  canal.  The  work 
also  reached  out  into  several  of  the  states ; Guer- 
rero, Michoacan,  Hidalgo,  Vera  Cruz,  Tabasco 
and  Yucatan. 

The  visit  of  Messrs.  Hutchinson  and  Diaz  to 
Acapulco,  Guerrero,  led  to  the  frightful  massacre 
of  1875.  After  he  had  recovered  from  his  wounds, 
Mr.  Diaz,  who  had  given  up  his  colonelcy  in  the 
army,  and  his  seat  in  the  house  of  deputies  of  his 
state,  devoted  his  time  to  touring  among  the 
mountains  of  Guerrero.  In  1884,  in  seven 
weeks,  he  and  Dr.  J.  Milton  Greene,  organized 
13  congregations  and  6 churches,  and  baptized 
and  received  into  full  communion  280  converts. 

The  work  spread  with  equal  rapidity  in  the 
Zitacuaro  district  of  Michoacan,  mainly  under 
Mr.  Daniel  Rodriguez,  who  resigned  his  pros- 
pects as  a lawyer  in  government  employ,  to  do 
gospel  work.  In  1893,  and  later,  Mr.  Campbell 
made  long  tours  on  horseback  across  the  Sierra 
Madre  to  the  Pacific,  encouraging  many  groups 
of  believers  to  hold  their  own  services  and  sup- 
port their  own  growing  work. 

I cannot  follow  the  extension  of  the  work  in 
the  States  about  the  Gulf,  where  we  have  some  of 
our  most  liberal  givers  to  the  cause  of  self-sup- 
port; or  of  our  Mexican  Home  Mission  Board, 


The  Protestants 


ni’i 


with  its  twenty  congregations  in  the  mountains  of 
Mexico  and  Guerrero,  where  two  years  ago  151 
were  received  into  the  church  in  a four  weeks’ 
trip  by  Mr.  Arellano.  In  Merida,  we  have  one  of 
our  finest  congregations,  made  up  largely  of  de- 
scendants of  the  ancient  Mayas,  and  almost  in 
sight  of  the  massive  ruins  of  Uxmal  and  other 
cities  of  a pre-historic  past.  While  this  rapid  ex- 
tension was  taking  place  in  the  South,  there  was 
a similar  growth  in  the  North  from  Monterey, 
Saltillo,  Zacatecas  and  San  Luis  Potosi.  Many  of 
the  early  workers  have  gone  to  their  reward. 
Others  are  still  with  us,  among  them  Rev.  Dr. 
T.  F.  Wallace,  who  after  forty  years  of  mission- 
ary service,  first  in  Colombia,  and  then  in  Mexico, 
carries  on  an  important  evangelistic  work,  be- 
loved alike  by  all  who  know  him,  both  natives 
and  foreigners. 

I never  run  over  the  field  in  this  fashion  but  I 
feel  a glow  of  enthusiasm  for  the  work,  and  recall 
the  cordial,  hospitable  welcome  given  the  mis- 
sionary in  many  humble  homes  way  up  in  the 
mountains,  or  hidden  amid  the  long  grass  or  the 
forests  of  the  tropical  lowlands,  as  well  as  in  more 
commodious  houses  in  the  towns  and  cities.  It  is 
worth  a lifetime  of  labor  to  win  such  a reward  of 
love  and  confidence.  God’s  blessing  is  on  this 
work  for  which  our  native  Christians  have  made 
great  sacrifices,  and  to  which,  now  that  they  see 
the  need  they  have  begun  to  contribute  liberally ; 
so  that  we  have  many  churches  which  are  par- 


228 


Needs  of  Latin  America 


tially  self-supporting,  and  three  Presbyteries, 
with  talk  of  a Synod  in  the  immediate  fu- 
ture. 

Of  self-support  and  its  problems,  and  the  op- 
position to  our  work,  I shall  speak  later.  Enough 
to  say  here  that  all  the  missions  give  equally  en- 
couraging reports,  and  each  church  is  organized 
in  accord  with  its  own  form  of  government. 

In  carrying  on  this  varied  and  extended  work, 
we  use  the  ordinary  instrumentalities  which  have 
approved  themselves  to  the  Christian  worker  at 
home ; namely,  the  Bible,  Christian  literature, 
preaching,  Sabbath  schools,  prayer-meetings, 
young  peoples’  societies,  pastoral  work  with  home 
visitation  of  outsiders,  and  conversation  with  in- 
dividuals whenever  and  wherever  possible.  As 
a rule  we  begin  by  holding  services  in  private 
dwellings,  then  in  a rented  hall,  and  later  in 
churches  built  in  whole  or  in  part  by  the  native 
converts. 

The  different  denominations  are  drawing 
nearer  together  in  the  work.  In  Mexico,  for  ex- 
ample, the  various  missions  and  churches  hold 
joint  conventions.  In  1888  and  1897,  Assemblies 
of  all  the  Christian  workers  in  the  Republic  were 
convened  and  largely  attended.  A committee  on 
comity  was  appointed  and,  to  it,  cases  as  to  jur- 
isdiction and  division  of  territory  were  submitted 
with  satisfactory  results.  Only  a year  ago  the 
Methodist  Conference,  after  hearing  our  state- 
ment of  the  case,  decided  not  to  enter  Vera  Cruz 


Presbyterian  Girls’  Normal  School,  Mexico  City 


A Class,  Presbyterian  Normal  School,  Saltillo 


The  Protestants 


229 

•where  the  Presbyterians  were  already  at  work. 
This  is  as  it  should  be.  The  Associate  Reformed 
Missions  have  entered  into  similar  adjustments 
with  our  Mission.  There  is  also  a confederation 
of  Sunday  school  workers,  Christian  Endeavor- 
ers,  Epworth  Leaguers,  and  members  of  the  Bap- 
dist  Young  People’s  Unions,  and  temperance 
workers,  which  meets  annually.  The  last  gath- 
ering, July,  1900,  was  attended  by  470  young  peo- 
ple, native  pastors  and  missionaries  from  all  over 
the  Republic. 

This  bare  outline  of  a work  so  vast  and  varied 
seems  very  cold  and  unsatisfactory  to  one  who 
knows  the  toil  and  stress,  the  deep  sorrow  and 
cheerful  hope,  the  conquering  faith  and  love  hid- 
den beneath  these  brief,  bald  statements.  The 
very  multiplicity  of  details  excludes  nearly  all. 
We  look  back  to  the  Huguenot  colony,  driven 
from  Brazil  to  France  more  than  three  centuries 
ago;  to  the  seemingly  small  results  achieved  by 
the  Dutch  and  Moravian  missionaries,  outside  the 
narrow  limits  of  Guiana ; to  the  early  sporadic  at- 
tempts at  exploration  of  the  new  field,  thrown 
open  when  independence  was  won;  and  then  we 
look  at  the  work  as  it  is  to-day.  Latin  America 
has  not  advanced  with  strides  as  rapid  as  those 
of  our  Anglo-Saxon  homeland;  but  it  has  ad- 
vanced. Romanism  now  bids  fair  to  be  in  the  fu- 
ture, of  a milder,  less  extravagant  type ; shorn  of 
many  of  its  oldtime  pomps  and  vanities.  Bitter 
persecution  of  our  work  is  likely  to  die  out.  As 


230  Needs  of  Latin  America 

means  of  communication  improve,  our  workers 
enter  new  fields.  In  every  city  of  importance,  we 
now  have  witnesses  to  the  evangelical  faith,  the 
Bible  is  accessible  to  all,  and  thousands  read  our 
Protestant  literature.  The  evangelical  churches 
own,  in  the  aggregate,  much  valuable  property. 
Many  of  cur  schools  are  of  excellent  quality.  Our 
church  members  are  numbered  by  tens  of  thou- 
sands, with  a steady  annual  increase.  Our  friendly 
adherents  or  well-wishers  are  a numerous,  and 
influential  body  of  men  and  women.  In  many 
places,  a second,  even  a third,  generation  has 
grown  up  born  and  educated  in  Protestantism. 
Each  year  has  its  story  of  new  places  entered,  and 
new  professions  of  faith  in  Jesus  Christ. 

The  wonderful  advance  made  years  ago  ip 
Zitacuaro  and  Guerrero  is  paralleled  to-day  in  the 
field  of  our  Mexican  Home  Mission  Board ; 
where,  as  already  mentioned,  15 1 men  and  women 
were  won  to  Christ  in  two  years  of  pioneer,  evan- 
gelistic work  by  two  humble  but  consecrated  men, 
elders  in  Mr.  Morales’  church.  On  the  other 
hand,  in  the  older  fields,  the  movement  no  longer 
awakens  the  same  degree  either  of  antipathy  or  of 
curiosity.  We  have  settled  down  to  slow,  labor- 
ious plodding;  and  find  ourselves  face  to  face 
with  an  indifference  harder  to  conquer  than  open 
antagonism.  We  understand  the  magnitude  of 
the  task  and  its  difficulties,  as  never  before.  This 
should  not  cause  us  to  falter;  but  rather  to  press 
on  with  more  energy  and  a stouter  resolutioa 


The  Protestants 


231 


We  are  not  discouraged,  but  full  of  hope,  for  in 
the  new  awakening  in  commercial  and  intellectual 
life  which  has  come  to  Latin  America,  we  be- 
lieve that  God  has  a place  and  a work  for  our 
Evangelical  Christian  churches. 


Lecture  V — The  Present  Problem 


Workman  of  God!  O,  lose  not  heart, 

But  learn  what  God  is  like. 

And  in  the  darkest  battlefield 
Thou  shalt  know  where  to  strike. 

Thrice  blest  is  he  to  whom  is  given 
The  instinct  that  can  tell 

That  God  is  on  the  field  when  he 
Is  most  invisible. 

Blest,  too,  is  he  who  can  divine 
Where  real  right  doth  lie, 

And  dares  to  take  the  side  that  seems 
Wrong  to  man’s  blindfold  eye. 

For  right  is  right,  since  God  is  God ; 

And  right  the  day  must  win ; 

To  doubt  would  be  disloyalty, 

To  falter  would  be  sin. 

Faber. 


233 


Synopsis  of  Lecture  V 

Introductory. — The  four  factors  in  the  problem. — 
Pagan  and  semi-pagan  Indians. — Adherents  of  Romanism. 
— Liberal  leaders,  advocates  of  religious  liberty. — Protest- 
ant missionaries  and  native  workers. 

1.  Papal  and  Protestant  Conditions  Contrasted. — i. 
Use  of  force. — 2.  Colonists  and  mixed  race  Roman 
Catholics  by  birth. — Protestant  colonists  few. 

Compromises  with  error. — Protestantism  more  radical. 

Other  disadvantages. — Protestantism  proscribed. — Perse- 
cution.— Examples. — Improvement. 

Attitude  toward  Americans. — Distrust  of  political  plans. 
— Monroe  doctrine. — “ Peaceful  Conquest.” — Latin  Ameri- 
can Alliance. — Feeling  in  Peru. — In  Montevideo,  Uruguay. 
— False  motives  imputed  to  missionaries. 

An  advantage. — Favorable  attitude  of  liberal  party. — 
Avoid  political  entanglements. — Thankful  for  friendly  at- 
titude.— Not  exaggerate  its  significance. 

II.  Threefold  Influence  of  Protestantism. — Hard  to 
determine. — Latin  America  nominally  Christian. — More 
like  a revival  and  reformation. — Variety  of  agencies  at 
work. — The  press  and  popular  education. — Evangelical 
Christianity  also  an  agent. — Recognized  as  such  by  liberal 
leaders. 

Manifestations  of  evangelical  influence. — 1.  In  individual 
character. — Intemperance. — Temperance  movement  begun 
by  missionaries. 

2.  Influence  of  Protestantism  on  the  family. — Homes  of 
Latin  America. — Social  code  of  Europe. — Family  discipline. 
— Respect  for  appearances. — Impurity. — Laxity  as  to  mar- 
riage rite. — Causes. — Firm  stand  of  Protestantism. — Women 
entering  more  callings. 

3.  Humanitarian  and  philanthropic  movements. — Already 
have  hospitals  and  physicians. — Only  few  Protestant  medi- 
cal mission  stations. 

41  The  higher  life  of  society. — Protestant  work  for  secu- 
lar and  religious  instruction. 

5.  On  national  life  and  character. — Help  in  advocacy  of 
religious  liberty.— -Protestant  natives  advocate  separation  of 
Church  and  State. 

6.  Trade  and  commerce. — Not  appreciably  affected  by 
missions. 

7.  On  religious  faith  and  practice. — The  threefold  influ- 
ence of  Protestantism. — (1.)  Upon  leaders  of  liberal 
thought. — (2.)  On  the  Roman  Catholic  church. — Counter 
reformation  not  impossible. — (3.)  On  lives  of  converts. 
— Observance  of  Sunday. — Circulation  of  the  Bible. — 
Young  people’s  societies. 

III.  Prospect  for  Self-sustaining  Protestant  Work. 
— Still  need  foreign  aid. — For  Bible  societies. — Presses  and 
literature.— -Schools  of  higher  education. — Native  congre- 
gations can  support  evangelistic  and  pastoral  work  in  large 
part. — Apostolic  plan. — Statistics. 

Conclusion. — Greatness  of  the  present  opportunity. 

Outlook  for  Indian. — For  mixed  race. — Immigration— 
Jtfeed  for  all  our  efforts. — A great  and  promising  field. 

234 


LECTURE  V 


The  Present  Problem 

As  one  of  her  own  poets  has  said,  there  is  “ A future 
for  Latin  America,  immense  as  her  mountains  and  her 
seas,  brilliant  as  her  skies  and  her  resplendent  stars.” 

Marmol. 

The  four  factors  in  the  problem  of  Latin 
America’s  religious  development, — the  pagan,  pa- 
pal, patriot  and  protestant, — are  all  in  active  work 
to-day. 

Lowest  in  the  scale,  we  have  the  millions 
of  pagan  or  semi-pagan  Indians,  described  in 
our  first  lecture.  The  great  mass  of  heathen 
Indians  is  as  yet  untouched.  The  work  for  their 
conversion  is  as  difficult  and  dangerous  as  any  to 
be  found  in  India,  China,  Africa,  or  the  Islands 
of  the  sea.  After  four  centuries  the  Roman 
Catholic  church  has  failed  to  reach  them.  We 
stand  and  criticize  it  for  its  failure.  Can  we  do 
any  better?  What  are  we  doing?  Practically 
nothing ; yet  the  cry  for  help  from  darkest  pagan 
America  comes  to  us  still  in  all  its  force. 

The  second  factor  is  found  in  the  adherents  of 
Romanism,  who  still  form  the  bulk  of  the  popu- 
lation. They  are  not  all  alike ; but  fall  naturally 
into  two  groups,  between  which  there  are  notable 
235 


236  Needs  of  Latin  America 

contrasts.  On  the  one  hand  are  the  mass  of  ig- 
norant, superstitious  worshippers  who  accept 
what  they  are  told,  and  do  what  they  are  bidden, 
with  little  or  no  thought.  Over  against  these  is 
a wealthy,  conservative  element,  strong  in  social 
and  political  influence.  They  do  not  intend  to 
yield  without  a struggle.  In  all  Latin  America 
there  are  signs  of  a Roman  Catholic  revival  of 
power.  Disestablishment,  wherever  effected,  has 
but  served  to  arouse  the  Church  to  the  putting 
forth  of  all  her  energies  to  make  good,  in  one  way 
or  another,  what  has  been  lost  in  the  struggle,  or 
given  up  in  deference  to  more  enlightened  public 
opinion.  This  is  perfectly  natural ; and  for  this 
reason  we  must  reckon  with  a revived  Romanism 
in  our  study  of  the  present  religious  problem  in 
Roman  Catholic  America. 

The  Romish  church  is  not  at  present,  nor  to 
judge  by  present  indications,  soon  likely  to  be,  re- 
duced to  a weak  minority.  It  is  still  a strong,  in- 
fluential majority  in  social,  not  to  say  political 
life,  even  under  liberal  governments.  It  is  foolish 
to  delude  ourselves  with  over-sanguine  hopes. 
Of  course  God,  in  his  good  providence,  may  work 
sudden  changes  of  which  we  cannot  foresee  the 
advent,  and  we  may  cherish  a strong  hope  in  this 
case  also.  But  probably,  for  a long  time  to  come, 
we  shall  have  against  us  and  our  work  the  domi- 
nant social,  and  at  times,  political  influence  of  the 
papacy.  This  fact,  far  from  disheartening  us, 
should  nerve  us  to  our  best  endeavor.  When 


The  Present  Problem  237 

men  endued  with  faith  in  God,  attempt  apparently 
impossible  things,  God  honors  their  faith  and 
crowns  their  efforts  with  success. 

The  third  factor  is  the  liberal  party,  which  has 
won  religious  liberty,  or  at  least  the  toleration  of 
Protestantism,  in  every  country  of  Latin  Amer- 
ica. They  have  done  a grand  and  necessary 
work.  They  have  opened  the  door;  but,  aside 
from  affording  us  the  protection  of  the  laws,  are 
not  to  be  expected  to  do  our  work  for  us.  In- 
deed, in  many  cases,  the  Protestant  worker  must 
reckon  with  the  open  infidelity,  or,  at  best,  the 
religious  indifference,  of  the  majority  of  the  lib- 
eral leaders,  whose  main  efforts  are  directed  to- 
ward securing  political  stability,  and  perfecting 
a system  of  popular  education. 

The  Protestant  forms  the  last  factor  introduced 
into  the  religious  problem  of  Latin  America.  Our 
purpose  is  to  complete  the  work  of  religious  and 
spiritual  education.  Our  work  is  twofold.  In 
its  general  aspects,  it  is  to  raise  the  moral  stand- 
ard of  the  whole  country  in  beliefs  and  practices. 
Specifically,  it  consists  in  building  up  a self-sup- 
porting, self-propagating  native  Protestant 
church. 

The  conditions  under  which  we  work  are  dif- 
ferent from  those  which  have  confronted  the  Ro- 
man Catholic  worker  from  the  beginning  of  his 
propaganda  down  to  the  present  time.  At  risk 
of  some  repetition,  it  seems  necessary  to  rehearse 
the  conditions  under  which  Protestant  and  Ro- 


238  Needs  of  Latin  America 

man  Catholic  workers  have  labored,  in  order  that 
we  may  have  them  clearly  in  mind. 

We  have  seen  that  priest  and  monk  came  into 
pagan  America  side  by  side  with  the  conquering 
soldier.  The  Roman  Catholic  missionary  en- 
joyed all  the  prestige  of  the  victorious  race  whose 
spiritual  representative  he  was.  Force  was  freely 
used  where  milder  measures  failed.  Ancient  tem- 
ples and  idols  were  blotted  from  the  view  in  or- 
der that  upon  the  sacred  sites  of  paganism  Ro- 
mish sanctuaries  might  be  built  and,  in  turn,  de- 
light the  savage  heart  with  pomps  and  ceremonies 
and  miracle  working  images.  Protestants  can 
never  hope  to  labor  in  this  way. 

Imagine  the  hue  and  cry  which  would  have 
been  raised,  if  the  Protestant  missionary  had  be- 
gun his  work  with  an  invading  army  at  his  back ; 
leveling  to  the  ground  Romish  temples,  closing 
convents,  degrading  all  the  priests  from  their 
sacred  office,  and  then  filling  the  land  with  new 
Protestant  churches,  making  the  new  service  the 
only  lawful  form  of  worship,  while  our  country- 
men established  themselves  as  a ruling  class  in  all 
the  length  and  breadth  of  the  land.  Thank  God 
this  never  has  been  or  can  be  our  method.  The 
Protestant  missionary  does  not  use  the  sword 
of  Cortes  or  of  Pizarro  but  the  sword  of  the 
Spirit.  Yet,  with  human  nature  as  it  is,  a display 
of  force  deemed  to  be  irresistible,  will  often  win 
outward  conformity,  where  the  gentler  spiritual 
appeal  is  passed  by  unheeded.  This  is  our  disad- 


The  Present  Problem  239 

vantage,  perhaps,  but  it  is  much  to  the  honor  of 
our  propaganda. 

Protestantism  cannot  hope  for  any  outside  aids 
to  its  extension,  except  to  a very  limited  degree ; 
and  only  in  this  sense,  that  the  English  and 
American  colonies  which  are  found  to-day  in  all 
the  large  cities  of  Latin  America  are  steadily 
growing  in  size,  while  the  culture  and  social 
standing  of  many  of  their  members  are  surely,  if 
slowly,  teaching  even  the  most  ignorant  of  the  na- 
tive population,  something  of  the  nature  and  dig- 
nity of  Protestantism. 

There  are  chapels  where  English  services  are 
held  in  nearly  all  the  cities.  For  example  in 
Mexico  City  there  are  four  English  speaking 
congregations.  This  is  a help  in  the  right  direc- 
tion. Unfortunately,  however,  so  many  of  our 
countrymen  accept  the  irreligious  customs  of 
their  adopted  land,  that  this  good  influence  is,  for 
the  present,  practically  neutralized,  and  our  na- 
tive converts  have  to  learn  to  distinguish  between 
nominal  Protestants,  and  the  real  followers  of 
Jesus  Christ.  We  may,  therefore,  say  that  the 
influences  which  made  Latin  America  Roman 
Catholic,  do  not  operate  in  anything  like  the  same 
degree  in  favor  of  the  Protestant  propaganda. 

We  cannot  try  to  win  popularity  at  the  expense 
of  truth.  We  cannot  make  the  transition  easy  by 
compromises  with  error.  This  the  papal  church 
did,  and  still  does ; and  her  astuteness  in  so  doing 
is  applauded  even  by  some  Protestant  writers. 


240  Needs  of  Latin  America 

The  fact  is  that  so  many  of  the  Romish  cere- 
monies were  already  but  adaptations  of  classical 
and  other  pagan  forms,  that  a few  more  such 
compromises  with  heathenism  made  little  differ- 
ence to  the  minds  of  their  missionaries,  whose 
consciences  were  blunted  on  this  question.  Then, 
too,  these  compromises  helped  to  conciliate  the 
Indians,  giving  the  whole  population  fine  oppor- 
tunities for  the  happy  union  of  pleasure  seeking, 
religious  worship  and  commercial  dealings.  The 
great  fiestas  became  fairs  for  barter,  gaming  and 
penitential  rites.  All  who  mention  the  subject 
make  note  of  this  fact.  In  addition  to  the  ex- 
amples already  given  let  me  mention  one  or  two 
more,  for  I have  noticed  that  even  Protestant 
tourists,  when  they  enter  the  sacred  shrines,  look 
mainly  on  their  architectural  beauty,  the  paint- 
ings and  other  works  of  art,  and  seldom  stop  to 
recall  that  it  is  all  in  commemoration  of  some  ly- 
ing wonder,  and  to  perpetuate  a lie ; and  that  it 
has  a degrading,  demoralizing  influence  on  the 
votaries  who  worship  at  these  shrines. 

Humboldt  says  that  he  saw  the  Mexican  In- 
dian “ marked  and  adorned  with  tinkling  bells, 
perform  savage  dances  around  the  altar  while 
a monk  of  St.  Francis  elevated  the  host.”  The 
French  Abbe  Emanuel  Domenech  wrote,  in  1867: 
“ The  idolatrous  character  of  Mexican  Catholi- 
cism is  a fact  well-known  to  all  travellers.  The 
worship  of  saints  and  Madonnas  so  absorbs  the 
devotion  of  the  people  that  little  time  is  left  to 


The  Present  Problem  241 

think  about  God.  One  day  I was  present  at  an 
Indian  dance,  celebrated  in  honor  of  the  patron 
saint  of  the  village.  Twenty-four  boys  and  girls 
were  dancing  in  the  church,  in  the  presence  of 
the  priest.  An  Indian,  with  his  face  concealed 
under  a mask  of  an  imaginary  divinity  resembling 
the  devil,  with  horns  and  claws,  was  directing 
the  figures  of  the  dance,  which  reminded  me  of 
that  of  the  Redskins ! I remarked  to  the  priest 
that  it  was  very  incongruous  to  permit  such  a 
frolic  in  a church.  ‘ The  old  customs  ’ he  replied, 

‘ are  respectable,  it  is  well  to  preserve  them,  only 
taking  care  that  they  do  not  degenerate  into 
orgies.’  ” 1 

Mrs.  Gooch  describes  a similar  scene  at  the 
shrine  of  Guadalupe,  in  1887,  on  the  spot  sacred, 
you  will  remember,  to  Tonantzin,  a heathen 
mother  of  the  gods.  Her  comment  was  “ I could 
not  but  feel  awe  in  the  presence  of  these  dark  chil- 
dren of  the  wild  mountains  as  they  performed 
their  mystical  devotions  and  sang  the  rude,  bar- 
baric songs  that  had  in  their  tones  the  strangeness 
of  another  world.” 

W.  E.  Curtis,  writing  as  late  as  1899,  describes 
an  Indian  celebration  of  the  Asuncion  de  la  Vir- 
gen,  in  La  Paz,  Bolivia.  After  mass  in  the 
church,  the  Indians  gathered  in  the  public  square 
and  “ began  the  dances  and  other  ceremonies 


1 See  “Mexico  in  Transition”  for  fuller  treatment  of 
this  aspect  of  the  question. 


24 1 Needs  of  Latin  America 

which  have  been  inherited  from  the  days  of  the 
Incas,  and  are  said  to  be  of  serious  significance; 
like  the  ghost  dances  of  the  Sioux,  the  corn  dance 
of  the  Nava  joes,  the  snake  dance  of  the  Crows, 
and  other  similar  rites  practised  by  the  red  men 
of  North  America.”  Prof.  Bandelier  says  that 
every  action  had  a hidden  meaning.  The  dress 
was  fantastic ; the  gesticulation,  wild ; and  all  got 
drunk  on  native  liquor, — and  this  in  honor  of  the 
Virgin ! There  is  no  dearth  of  material  out  of 
which  to  give  descriptions  of  this  kind. 

Imagine,  if  you  can,  our  Protestant  mission- 
aries making  such  compromises  with  error.  How 
long  would  those  who  excuse  such  conduct  on 
the  part  of  monks  and  priests,  tolerate  it  in  the 
evangelical  worker?  We  make  no  compromises 
with  error.  Our  converts  burn  all  their  idols, 
give  up  superstitious  practices,  and  use  only  the 
simple  worship  of  Protestantism.  If  the  appeal 
is  to  be  made  to  fear  and  fancy,  the  odds  de- 
cidedly are  against  us.  On  the  one  side  lies  and 
lying  wonders,  many  holidays,  with  drinking  and 
gaming  and  gaudy  ceremonials ; on  the  other  the 
simple  Protestant  worship  with  hymn  and  prayer, 
Scripture  reading  and  exposition.  It  is  a glaring 
contrast  and  attracts  universal  attention. 

Many  are  at  first  astonished  at  the  simplicity  of 
our  worship.  In  fact,  many  writers,  foreign  and 
native,  claim  that  Roman  Catholic  ceremonialism 
suits  the  Indo-European  temperament,  and  that 


The  Present  Problem  243 

our  refusal  to  use  similar  attractions  foredooms 
us  to  failure. 

The  judgments  of  Prescott  and  Curtis  have  al- 
ready been  quoted.  A Mexican  statesman  and 
historian,  General  Riva  Palacio,  maintains  the 
same  thing.  “ The  races  of  the  North,”  he  says, 
“ had  in  their  organism  a predisposition  for  the 
severe  Protestant  worship ; the  men  of  the  South, 
endowed  with  ardent  imagination,  could  not  rest 
satisfied  with  such  arid  practices;  and  the  daz- 
zling ceremonies  of  the  Catholic  church,  and  its 
poetic  and  ardent  petitions,  were  for  them  a neces- 
sity ; a spiritual  food,  without  which  they  could 
neither  preserve  nor  understand  the  religious  life 
of  the  spirit.”  1 

While  this  dictum  is  true  of  many  Latin 
Americans,  it  would  seem  to  be  equally  true  of 
the  many  Anglo-Saxons  who  prefer  a liturgy  and 
ritual  in  worship.  The  desire,  however,  for  re- 
publican simplicity  is  sufficiently  widespread  in 
the  Latin  Republics,  and  our  success  with  the  ig- 
norant, when  once  they  are  enlightened,  is  suffi- 
ciently pronounced  to  warrant  the  belief  that  ig- 
norance on  the  one  hand,  and  worldliness  on  the 
other,  have  more  to  do  with  the  question  than 
temperament,  to  which  appeal  is  so  often  made. 
When  once  the  masses  south  of  the  Rio  Grande 
are  educated ; when  Protestant  belief  does  not 


In  vol.  ii,  of  Mex.  at.  Siglos. 


244  Needs  of  Latin  America 

entail  social  ostracism,  when  longing  for  a higher 
spiritual  life  has  been  awakened ; then,  and  not 
till  then,  can  a fair  test  be  made  between  the  at- 
tractive power  of  ceremonies,  and  of  a simple 
gospel  form  of  worship.  When  that  day  comes, 
we  expect  to  see  a greater  influx  into  our  Pro- 
testant churches.  Till  then  the  Nicodemuses  will 
hold  back  for  fear  of  public  opinion,  and  the 
masses  from  ignorance  and  from  a disinclination 
for  the  real  sacrifices  demanded  by  a godly  walk 
and  conversation. 

But  even  if  Protestantism  had  to-day,  in  Latin 
America,  a social  standing,  or  wealth  and  political 
power,  equal  to  those  of  Romanism,  if  true  to  it- 
self and  the  Master,  it  would  not  have  the  same 
kind  of  success  as  that  achieved  by  papal  mis- 
sionaries in  so  short  a time  after  the  Conquest, 
and  we  do  not  wish  to  have  it. 

Take,  for  illustration,  as  a case  in  point,  the 
relative  spread  of  Christianity  and  Islam  in  Af- 
rica. The  greater  rapidity  and  extent  in  the  spread 
of  Mohammedanism  in  the  dark-continent  ha . 
been  cited  in  some  quarters  to  the  disparagement 
of  Christianity.  The  same  is  said  of  Romanism 
in  contrast  with  Protestantism.  Of  course  a re- 
ligion which,  whatever  the  theory,  in  practice  re- 
quires but  little  more  than  outward  conformity 
and  the  perfunctory  observance  of  certain  cere- 
monies, and  outward  acts  of  devotion  and  pen- 
ance, can  win  its  way  where  the  demands  of  a 
truly  Christ-like  walk  and  conversation  would  be 


The  Present  Problem 


245 


pushed  aside  as  too  strict  and  searching  to  be 
borne.  The  confessional  and  penance  led  to  the 
practical  toleration  of  vices  which  our  sterner 
creed  will  not  compromise  with.  It  is  easier  to 
scourge  oneself  as  a penitente  with  iron  whips  or 
cactus  thorns,  or  walk  on  lacerated  knees  over 
sharp  stones  to  some  sacred  shrine,  than  to  accept 
the  gospel  law  of  purity.  The  task  of  Romanism, 
set  side  by  side  with  that  undertaken  by  evan- 
gelical missions,  is  seen  to  be  as  small  in  contrast 
as  the  molehill  of  man-made  Cholula,  to  the 
heaven  piercing  Popocatepetl  whose  head  is 
crowned  with  the  whiteness  of  the  unsullied 
snow. 

Try  both  propagandas  by  the  test  of  their  work- 
ing ideals.  We  have  to  insist  on  the  renunciation 
of  darling  vices,  the  curbing  of  passions,  and  a 
radical  change  of  life.  We  make  much  of  the 
work  of  the  Holy  Spirit  in  the  heart.  Our  ideal 
is  spiritual.  The  average  Latin  American  knows 
little  or  nothing  of  spirituality  in  the  sense,  for 
example,  of  Meyer  and  Murray  and  Moody ; and 
this  explains  why  Protestantism  advances  so 
slowly.  Habits  grown  strong  with  centuries  of 
self-indulgence,  fostered,  if  you  will,  by  the  cli- 
mate, plead  for  by  poor,  weak  human  nature, 
are  all  against  Protestantism.  The  sweeping, 
superficial  successes  of  Romanism  are  not  for 
us.  We  dare  not  pay  the  price  paid  by  the  pa- 
pacy:— the  unworthy  compromises  with  pagan- 
ism and  sin.  It  is  the  glory  of  Protestantism 


246  Needs  of  Latin  America 


that,  if  small,  it  is  the  little  leaven  of  truth  and 
righteousness  which  is  to  leaven  the  masses  of 
Latin  America. 

There  are  also  disadvantages  of  another  kind 
under  which  evangelical  workers  labor.  When 
Protestant  missions  were  first  thought  of  it  was 
found  that  such  work  was  under  the  ban  of  laws 
enacted  to  prohibit  any  but  the  Roman  Catholic 
religion;  and  since  this  ban  has  been  removed, 
the  work  has  had  to  encounter  a social  prejudice 
which  has  all  the  strength  and  persecuting  power 
of  legal  enactments.  In  a word  the  papal  church 
controlled  the  situation  and  used  its  power  to  per- 
secute and  prevent  the  introduction  of  Protestant- 
ism. 

For  example:  You  remember  that  Mr.  Brig- 
ham, after  his  trip  through  South  America  and 
Mexico  in  the  twenties,  thought  it  unwise  to 
begin  at  that  time  formal  mission  work,  because 
of  the  prohibitory  clauses  in  the  constitutions  of 
the  new  republics ; because  of  the  religious  fanat- 
icism of  the  lower  orders ; because,  as  he  said,  of 
the  “ putrid  mass  of  superstition,  on  which  the 
sun  of  liberty  must  shine  still  longer  before  we 
can  safely  enter  in  and  labor.” 

Many  in  the  United  States  cannot,  or  will  not, 
understand  the  attitude  toward  Protestants,  of  a 
dominant  papal  church.  In  countries  like  our 
own,  where  he  is  in  a minority,  the  Romanist 
advocates  toleration.  It  is  his  only  hope.  When 


The  Present  Problem 


247 


in  power,  then  intolerance  and  persecution  is  the 
rule.  As  a frank  Roman  Catholic  expressed  it 
in  an  article  in  the  Rambler,  the  papist  might, 
under  necessity,  tolerate  the  Protestant,  but,  he 
adds,  “ if  expedient  he  would  imprison  you,  fine 
you,  possibly  he  might  even  hang  you.  But  be 
assured  of  one  thing,  he  would  never  tolerate  you 
for  the  sake  of  the  ‘ glorious  principles  ’ of  civil 
and  religious  liberty.”  1 

What  I have  myself  witnessed,  during  sixteen 
years  in  Mexico,  confirms  this  frank  statement. 
And  here  is  another,  equally  outspoken,  which  I 
translate  from  the  Defensa  Catolica,  published  in 
Mexico,  in  1887.  The  capitals  are  theirs.  “ True 
charity  consists  in  opposing  one’s  neighbor,  in 
injuring  him  in  his  material  interests,  in  insulting 
him  and  in  TAKING  HIS  LIFE,  always  suppos- 
ing that  it  is  done  for  love  of  God.  In  the  Lord’s 
service,  and  for  love  of  him,  we  MUST,  if  need 
be,  offend  men ; we  must,  if  need  be,  WOUND 
THEM  AND  KILL  THEM.  Such  actions  are 
virtuous,  and  can  be  performed  in  the  name  of 
CATHOLIC  CHARITY.” 

This,  of  course,  is  not  the  opinion  or  attitude 
of  all ; but  it  is  the  spirit  of  many ; and  has  led 
to  bloody  persecutions.  The  massacre  in  Aca- 
pulco, when  Don  Procopio  Diaz  was  cruelly 
maimed,  and  ten  or  more  were  killed,  is  a case  in 
point. 

1 Quoted  in  Mexico  in  Transition. 


•248  Needs  of  Latin  America 

Shortly  after  I reached  Mexico,  in  1884,  when 
this  same  devoted  man  and  Don  Nicanor  Gomez 
went  over  from  Capulhuac  to  the  neighboring  In- 
dian village  of  Almoloya  del  Rio,  and  tried  to 
hold  a Protestant  service  there,  the  parish  priest 
denounced  the  Protestants ; and  the  faithful, 
mad  with  passion,  rushed  from  the  church  on 
that  Sabbath  morning  to  the  hut  where  our  people 
were  assembled,  and  stoned  Don  Nicanor  to  death, 
and  Don  Procopio  barely  escaped  a similar  fate 
owing  to  the  fleetness  of  his  horse ; and  this  oc- 
curred only  fifty  miles  from  Mexico  City. 

In  1887,  in  Ahuacatitlan,  Rev.  Abram  Gomez, 
a youthful  graduate  of  our  theological  seminary, 
and  his  elder,  Mr.  Felipe  Zaragosa,  were  set  upon 
by  a mob  of  men  and  women,  also  at  the  in- 
stigation of  a priest  who  had  boasted  that  he 
would  exterminate  the  Protestants.  Both  were 
killed,  and  the  blood-stained  Bible  of  Mr.  Gomez 
was  placed,  in  mockery,  beneath  his  head.  Some 
of  the  brethren  who  gave  timely  alarm  were 
thrown  into  jail  by  the  fanatical  authorities.  It 
was  only  after  an  interview  of  the  missionaries 
with  President  Diaz,  and  at  his  command,  that 
the  matter  was  taken  up  and  the  rioters  punished. 

A fourth  massacre  occurred  in  El  Carro,  insti- 
gated by  a priest  and  his  brother.  Early  mission- 
aries have  told  me  of  the  perils  to  which  they  were 
exposed.  For  example,  Phillips  at  Queretaro ; 
Greenman  in  Celaya;  Thomson  in  San  Luis  Po- 


The  Present  Problem  249 

tosi  and  Zacatecas;  Grimes  at  Patzcuaro;  and 
the  martyred  Stevens  at  Ahualulco. 

Dr.  John  W.  Butler,  of  the  M.  E.  Mission,  has 
told  me  about  the  murder  of  Epigmenio  Monroy 
at  Apizaco,  in  1881,  and  the  massacre  at  Atzala 
in  1876.  The  congregation  was  gathered  for 
worship  one  evening  when  “ they  were  startled 
on  finding  themselves  surrounded  by  a mob  of  fa- 
natical Mexicans  who  were  crying : — ‘ Death  to 
the  Protestants.’  They  desired  to  continue  quietly 
in  their  place  of  worship,  but  soon  found  that  the 
building  was  on  fire.  They  also  soon  discovered 
that  it  was  absolutely  necessary  for  them  to  leave 
the  building.  As  they  did  so  they  were  met  by 
armed  fanatics  who  cut  them  down  without  mercy, 
and  in  one  short  hour,  twenty-eight  of  the  con- 
gregation were  cruelly  murdered.” 

Lesser  incidents  of  houses  and  organs  burned, 
and  of  petty  persecution  in  trade  and  social  inter- 
course, might  be  greatly  multiplied.  The  fight  of 
Mr.  Norwood  in  Colombia,  and  of  Penzotti  and 
others  in  Peru,1  show  the  same  persecuting  spirit. 
These  are  recent  events,  as  also  the  attempt  on  a 
young  Protestant  girl  in  Irapuato,  in  1898.  She 
was  dragged  to  the  public  square  by  the  mob 
with  threats  that  they  would  burn  her. 

1 Jose  Mongiardino  was  murdered  in  Bolivia  by  two 
emissaries  of  the  priesthood.  See  description  of  this 
and  other  persecutions,  in  “ Protestant  Missions  in  S. 
Am.,”  pp.  149-153- 


250  Needs  of  Latin  America 

This  occurred  on  the  line  of  Mexican  Central 
Railway,  at  a town  where  tourists  buy  strawber- 
ries from  the  car  windows.  One  fanatical  sheet, 
El  Tiempo,  raised  its  voice  in  defense  of  the  mob, 
but  the  rest  of  the  dailies  roundly  denounced  their 
action,  and  called  for  the  punishment  of  the  of- 
fenders. This  attitude  on  their  part  does  not 
give  the  lie  to  past  violence,  but  adds  one  more 
proof  as  to  the  pervasive  power  of  Protestant  in- 
fluence, which  thus  changes  public  sentiment. 
All  honor  to  the  martyrs  whose  blood,  to-day,  as 
ages  ago,  has  proved  to  be  the  seed  of  the  church. 

There  is  still  another  form  of  opposition,  di- 
rected this  time  against  the  missionary,  because  of 
his  nationality  as  an  American.  It  is  the  appeal 
made  by  our  opponents  to  race  prejudice. 

There  is  prevalent,  south  of  the  Bravo,  a certain 
distrust  of  the  American  and  his  intentions  in  ref- 
erence to  the  Latin  republics.  It  is  easy  to  make 
too  much  of  this  suspicion  as  to  our  motives,  and 
of  the  current  dislike  for  the  “ Yankee.”  The  in- 
dividual American  who  comports  himself  with 
dignity  and  kindliness,  with  sincerity  and  tact, 
will  win  friends  and  be  esteemed  for  his  own  sake. 
Unfortunately  not  all  of  our  countrymen  thus 
comport  themselves;  'and  the  history  of  the  past, 
viewed  from  a Latin  American  standpoint,  does 
not  look  quite  the  same  as  it  does  to  the  citizen 
of  our  expanding  commonwealth. 

For  example,  let  us  begin  with  our  next  door 
neighbor,  as  we  like  to  call  the  sister  republic  to 


The  Present  Problem 


251 


the  southward.  The  patriotic  Mexican  cannot 
forget  the  slice  of  territory  lost  in  the  war  of  ’47, 
and  all  his  histories  tell  him  that  he  was  badly 
treated,  and  so  the  memory  of  his  loss  is  bitter. 
It  has  also  served  as  an  eye  opener.  The  South 
American,  for  his  part,  wonders,  so  he  tells  us,' 
just  what  fatherly  form  the  Monroe  doctrine  may 
take  next.  The  priests,  who  had  grown  used  to 
being  called  traitors  themselves,  by  their  liberal 
countrymen,  saw  a good  chance  to  turn  the  tables 
on  their  opponents ; and  have  not  been  slow  to 
improve  their  opportunity.  So  they  denounced 
the  American  missionaries  as  spies  and  emis- 
saries of  the  United  States  government,  sent  out 
to  pave  the  way  for  annexation,  or  for  some  kind 
of  suzerainty.  Look,  say  they,  at  the  fate  of 
Puerto  Rico  and  the  Philippines,  to  say  nothing 
of  Cuba.  The  slander  has  just  enough  point  to 
be  like  the  proverbial  cat  with  its  nine  lives. 
Although  hurled  headlong  from  any  height  of 
eloquent  denial,  this  insinuation  of  “ peaceful  con- 
quest ” is  always  very  much  alive. 

It  is  sometimes  a good  thing  to  see  ourselves  as 
others  see  us.  The  sight  may  cause  us  consider- 
able surprise.  We  believe  in  the  high  destiny  of 
our  country,  and  that  wherever  her  flag  goes  the 
people  will  be  benefited.  But  Latin  Americans 
talk  of  an  alliance  to  act  as  a check  to  the  ambi- 
tious schemes  of  the  United  States.  The  Mon- 
roe doctrine  can  throw  a shadow,  as  well  as  a 
shield,  over  the  mission  field,  to  judge  by  what 


2 5 2 Needs  of  Latin  America 

these  critics  say.  Sometimes  it  is  a thing  to  con- 
jure with,  or  an  aegis  behind  which  defenceless 
American  republics  may  take  shelter,  as  in  the 
case  of  the  Venezuelan  boundary  claims.  Men 
wonder,  however,  what  lurks  behind  all  this  pro- 
tecting kindness. 

When  Minister  Mariscal,  in  his  recent  Chicago 
speech,  thanked  the  United  States  for  Seward’s 
ultimatum  to  Napoleon  III,  which  forced  the 
French  monarch  to  withdraw  his  support  from 
Maximilian,  thus  leaving  him  to  the  tender  mer- 
cies of  Juarez  and  the  patriot  army,  he  brought 
down  upon  himself  a storm  of  criticism  and  car- 
icature in  Mexico  because  he  said  that,  but  for  this 
timely  help,  the  enemies  of  liberty  might  have  tri- 
umphed. It  was  only  a straw,  that  little  word 
“ might,”  but  straws  show  which  way  the  wind 
blows. 

This  same  attitude  of  suspicion  was  noticeable 
in  numerous  articles  published  in  South  American 
papers  during  our  war  with  Spain.  The  United 
States  was  accused  of  bad  faith  in  its  dealings 
with  Cuba  and  the  Philippines,  and  an  alliance  of 
the  Latin  republics  was  suggested,  as  already 
mentioned. 

W.  E.  Curtis  wrote  a signed  article  to  the  Chi- 
cago Record,  in  which  he  pointed  out  several 
trade  and  treaty  reasons  for  this  distrust  of  Uncle 
Sam.  He  said : The  people  do  not  “ believe 
that  our  protestations  of  friendship  are  entirely 
disinterested.  Their  suspicions  are  based  upon 


The  Present  Problem  253 

experience,  in  some  measure,  and  particularly 
upon  their  observation  of  our  inconsistent  and 
eccentric  national  policy  in  foreign  affairs.” 

After  dwelling  upon  our  changes  of  policy,  he 
continued : “ The  ease  with  which  the  expansion 

policy  has  been  adopted  by  the  United  States  has 
also  excited  their  suspicion ; and  mischievous 
newspaper  writers,  particularly  those  of  Spanish 
sympathies,  have  taken  occasion  to  moralize  upon 
the  results  of  the  war,  with  the  view  of  convinc- 
ing the  South  Americans  that  our  previous  pre- 
tensions that  we  were  not  a nation  of  conquest, 
were  quite  as  delusive  as  our  expressions  of 
friendship,  and  our  desire  for  commercial  inti- 
macy.” 

The  above  was  written  from  Peru  and  the  Pa- 
cific. From  Montevideo,  which  together  with 
Argentina,  is  having  a wonderful  influx  of  im- 
migrants, especially  of  Italians,  Rev.  Dr.  S.  P. 
Craver,  of  the  M.  E.  Mission,  wrote  as  follows. 
We  were  openly  accused,  he  said,  of  a “ thirst 
for  conquest,”  and  of  using  a humanitarian  plea 
which  was  “ cheap  talk.”  The  Yankee  was  called 
a hypocrite.  The  acts  of  violence  in  the  United 
States  against  Indians,  Chinamen  and  negroes, 
lost  nothing  by  passing  through  the  medium  of  the 
South  American  press.  Our  present  policy  is 
viewed  with  alarm.  “ If  the  United  States  have 
laid  aside  their  traditional  policy  and  propose  to 
enter  upon  a self-imposed  task  of  policing  the 
world,  what  guarantee  has  any  South  American 


254  Needs  of  Latin  America 

country  that  on  some  fine  day  the  American  eagle 
will  not  pounce  down  upon  it  and  annex  it  for 
‘ humanitarian  reasons  ’ ? Consequently  every- 
thing looking  like  North  American  intervention  in 
South  American  affairs  meets  with  opposition.”  1 

El  Tiempo,  one  of  the  chief  Roman  Catholic 
organs  of  Mexico  City,  is  constantly  sounding  a 
similar  note  of  alarm.  While  intelligent  men  only 
laugh,  or  hide  their  real  feelings,  the  masses  are 
influenced;  and  it  is  for  them  these  paragraphs 
are  penned.  Those  who  oppose  Protestantism 
are  astute  enough  to  try  to  show  that  it  is  but  the 
handmaid  of  Anglo-Saxon  aggressiveness. 

A somewhat  similar  feeling  has  been  awakened 
in  the  minds  of  some  native  Protestants  by  reason 
of  the  utterances  of  some  of  our  workers,  while 
advocating  self-support  in  native  churches.  The 
prejudice  thus  aroused,  and  the  consequent  mis- 
interpretation of  motives,  makes  it  hard  for  the 
missionary,  and  also  for  the  native  helper  who 
works  with  the  mission.  It  is  hard  for  the  latter 
to  be  called  a traitor  and  an  ally  of  his  country’s 
enemies,  for  he  knows  that  he  is  a true  patriot, 
and  working  for  the  best  interests,  temporal  and 
spiritual,  of  his  native  land.  The  missionary,  who 
feels  the  delicacy  of  this  whole  problem,  will  study 
the  situation  carefully,  and  try  to  deserve  the  con- 
fidence and  esteem  of  the  people.  Only  thus  can 


1 From  an  article  in  The  Independent,  of  New  York, 
1899. 


The  Present  Problem  255 

he  help  them  toward  a right  solution  of  the  prob- 
lem of  a self-supporting  native  church.  As  the 
work  passes  more  largely  into  native  hands,  the 
accusations  to  which  reference  is  here  made  will 
be  seen  to  be  false,  and  the  work  will  be  seen  in 
its  true  light  as  a patriotic  movement  for  the 
moral  regeneration  of  Latin  America;  and,  as 
such,  entirely  independent  of  politics. 

After  mention  of  all  these  difficulties  under 
which  Protestants  carry  on  their  work,  it  is  but 
just  to  mention  one  most  encouraging  feature. 
Frequent  reference  has  been  made  in  the  course 
of  these  lectures  to  a liberal  party.  Its  members 
are,  as  a rule,  friendly  to  Protestantism ; at  least 
as  an  offset  to  the  political  power  of  the  papacy. 
In  some  countries  this  party  is  in  political  control, 
in  others  it  is  growing  in  power.  Leaders  such 
as  Diaz  in  Mexico,  Romana  in  Peru,  Pando  in 
Bolivia,  Roca  in  Argentina,  are  friendly  to  Amer- 
icans, and  desire  to  promote  immigration  and  the 
investment  of  foreign  capital. 

It  is  a curious  fact  that  many  regard  the  terms 
liberal,  mason  and  Protestant,  as  practically 
synonymous.  Of  course  this  is  not  always  true ; 
yet  it  is  true  that  the  liberals  have  recognized  the 
help  to  their  cause  in  the  teachings  of  Protestant- 
ism. Some  people  seem  to  misunderstand  the 
nature  and  extent  of  this  friendliness.  In  most 
cases  it  is  but  a willingness  to  use  the  missionary 
movement  as  an  instrument  against  the  political 
power  of  the  clerical  party.  It  is  wise  for  the 


2 $6  Needs  of  Latin  America 


evangelical  worker  to  recognize  this  fact,  and  to 
steer  clear  of  entangling  alliances.  Politics  and 
religion  became  so  mixed  up  in  the  struggle  for 
liberty  that  this  mistake  is  not  to  be  wondered  at. 
For  that  very  reason  the  Protestant  movement 
must  be  emphasized  as  a strictly  religious  and 
spiritual  enterprise,  and  not  as  an  aid  to  any  po- 
litical party. 

That  the  liberals  are  not  necessarily  Protest- 
ants, in  the  religious  sense  of  the  term,  is  shown 
by  the  fact  that  few  or  none  of  their  leaders  have 
become  members  of  our  churches,  or  even  attend 
our  services.  While  appreciative  of  their  friendly 
attitude,  the  Protestant  worker  is  sorry  that  the 
religion  of  Jesus  Christ  does  not  gain  entrance  to 
their  hearts. 

The  attendance  of  President  Diaz  at  the  funeral 
services  held  in  honor  of  the  German  emperor,  in 
a Protestant  church,  was  only  a question  of  na- 
tional etiquette.  Yet  a good  deal  has  been  made 
of  it.  President  Roca,  in  1884,  attended  a Prot- 
estant anniversary  celebration  in  Buenos  Ayres, 
and  made  a speech  in  which  he  complimented  the 
missionaries  on  their  success.  “ To  their  influ- 
ence he  attributed  much  of  the  progress  of  the 
republic,  and  urged  them  to  enlarge  their  fields 
and  increase  their  zeal.”  The  conservative  papers 
criticized  his  speech;  the  liberal  journals  ap- 
plauded the  sentiments  expressed;  and  there  the 
matter  ended. 

Guzman  Blanco  of  Venezuela  said  and  did 


The  Present  Problem  257 

some  enthusiastic  things ; but  probably  Barrios 
erf  Guatemala  went  as  far  as  anybody  when  he 
took  back  with  him  a missionary  from  the  States, 
sent  his  children  to  the  mission  school,  and 
helped  our  work  in  various  ways.  He  did  not 
become  a convert,  however;  and  his  action  was 
little  more  than  a well-directed  blow  at  political 
popery.  This  friendly  attitude,  even  when  thus 
limited,  is  a real  help  to  our  cause,  and  a constant 
source  of  encouragement.  We  do  not  ask  for,  or 
desire,  the  kind  of  help  which  devout  viceroys 
and  governors  gave  to  the  papal  church  in  such 
measure  that  the  church  dominated,  even  dic- 
tated, in  purely  political  questions.  It  is  well  to 
emphasize  the  fact,  until  nobody  can  misunder- 
stand it,  that  Protestant  missions  aim  at  some- 
thing spiritual.  Alas  that  the  consecrated  adher- 
ence which  is  asked  for  by  our  divine  Master  is 
of  such  a nature  that  few  in  high  position  have 
been  willing  to  give  it.  Even  when  the  men  of 
the  family  are  liberals  in  politics,  their  wives  and 
daughters  are  devout  Roman  Catholics,  and  so  all 
hold  aloof  from  our  services. 

Bearing  in  mind,  then,  these  conditions,  favor- 
able and  unfavorable,  under  which  our  Protestant 
work  is  carried  on,  we  take  up  the  first  of  the 
two  aims  which  we  have  in  view  in  all  our  work, 
namely,  to  raise  the  moral  standard  of  the  whole 
country  in  beliefs  and  practices ; that  is,  to  create 
a new  and  more  spiritual  religious  atmosphere. 


258  Needs  of  Latin  America 

What  is  our  influence  to-day  upon  the  life  and 
thought  of  Latin  America?  My  personal  experi- 
ence is  limited  to  Mexico,  but  my  reading  leads 
me  to  believe,  that,  with  slight  modifications,  the 
situation  is  much  the  same  in  all  the  Spanish  re- 
publics, and  in  Portuguese  Brazil.  Let  it  be  borne 
in  mind  that  it  is  a more  difficult  problem  to  de- 
termine the  relation  of  cause  and  effect  between 
Christian  missions  and  social  and  spiritual  prog- 
ress in  the  Roman  Catholic  countries  of  the  New 
World  than  in  strictly  pagan  lands.  Persia  and 
Syria,  with  their  corrupt  forms  of  Christianity, 
are  more  nearly  parallel.  The  difference  between 
heathen  customs  and  Christian  civilization  is  more 
pronounced,  and,  therefore,  progress  within  the 
sphere  of  Christian  influence  stands  out  in  con- 
trast as  a point  of  light  amid  the  darkness.  What 
we  have  to  note  in  the  Latin  countries  of  the  new 
world  is  the  revivifying  influence  of  evangelical 
Christianity  on  the  degenerate  life  of  a grossly 
corrupted  Roman  Catholicism. 

That  changes  have  been  wrought,  none  will 
deny.  The  divergence  of  opinion  begins,  how- 
ever, when  the  cause  is  sought  to  which  to  attrib- 
ute the  changes.  Those  of  us  who  have  lived  for 
a decade,  or  longer,  in  any  of  the  more  progres- 
sive countries  of  Latin  America,  can  point  to 
many  outward  signs  of  material  progress;  as, 
for  example,  the  extension  of  railways  and  tele- 
graph lines,  the  use  of  the  telephone  and  electric 
light,  the  establishment  of  new  industries,  the 


The  Present  Problem 


259 


improvement  in  the  popular  journals  and  their 
wider  circulation.  There  is  also  a subtle,  but  sig- 
nificant change  in  the  intellectual  and  moral  at- 
mosphere of  the  community.  The  popular  point 
of  view  has  been  steadily  approximating  that  of 
the  more  enlightened  nations  of  Europe  and 
America.  An  enlightened  leader  like  Don  Por- 
firio  Diaz,  the  “ Hero  of  Peace,”  in  Mexico,  can 
do  wonders  in  this  direction. 

Another  factor  of  prime  importance,  is  the 
growing  intercourse  with  other  nations,  for  this 
insensibly  liberalizes  and  broadens  the  people.  All 
these  agencies  work  together  with  Protestant  mis- 
sions in  the  modern  transformation  of  Latin 
America,  and  their  interests  are  closely  inter- 
woven into  each  other. 

We  feel  justified,  after  giving  due  credit  to  the 
other  factors,  in  claiming  much  for  our  mission 
work.  In  proof  of  this  we  can  cite  the  judgment 
of  congressmen,  state  governors,  cabinet  officers, 
and  even  the  presidents  of  these  republics.  All 
these  see  in  the  Protestant  worker  one  who  will 
help  them  in  the  prosecution  of  their  reforms. 

We  have  already  stated  that,  owing  to  this  very 
cause,  evangelical  Christianity  has,  at  times,  run 
the  risk  of  being  drawn  into  politics.  This  fact 
shows  that  enlightened  Latin  Americans  see  in 
evangelical  Christianity  an  ally  of  liberalism ; a 
reformatory  influence  of  the  highest  character. 
For  example,  Dr.  Wm.  Butler,  of  the  M.  E.  Mis- 
sion says  in  his  “ Mexico  in  Transition,”  that 


i6o  Needs  of  Latin  America 

after  the  Atzala  massacre,  President  Diaz  said  to 
him:  “You  are  greatly  depressed  and  discour- 
aged over  what  has  now  occurred,  and  I do  not 
wonder ; but  if  you  knew  this  country  as  I know 
it,  you  would  feel  differently.  . . . My  ad- 

vice is,  do  not  be  discouraged.  Keep  on  with 
your  work,  avoiding  topics  of  irritation,  and 
preaching  your  gospel  in  its  own  spirit,  and  believe 
me  that,  twenty  years  hence,  religious  murders 
will  have  ceased  in  Mexico,  and  our  people  will  be 
rejoicing  in  the  peace  and  toleration  which  our 
constitution  guarantees  to  all  without  distinction.” 
While  not  yet  entirely  fulfilled,  this  prophecy  has 
been  justified  in  a large  degree.  It  is  also  a 
striking  testimony  to  the  influence  of  Protestant- 
ism. 

When,  in  1895,  the  Virgin  of  Guadalupe  was 
crowned,  and  there  was  much  fear  of  an  outburst 
of  fanatical  persecution,  the  Archbishop  of  Mex- 
ico issued  a circular  letter  in  which  he  advised  the 
faithful  to  love  the  Protestants  and  to  treat  them 
with  toleration.  He  could  not  have  given  stronger 
testimony  to  the  indirect  influence  of  Protestant 
thought  on  the  popular  conscience.  He  recog- 
nized that  the  days  for  persecution  as  a weapon 
against  Protestantism,  had  gone,  as  President 
Diaz  said  they  would  go.  It  is  no  longer  politic 
to  appear  to  be  intolerant. 

Hon.  Matias  Romero  tells  us,  in  his  “ Mexico 
and  the  United  States,”  how  he  felt  after  the  great 
battle  for  religious  liberty  had  been  won.  “ I 


The  Present  Problem  a6i 

thought,”  he  says,  “ that  one  of  the  best  ways  to 
diminish  the  evils  of  the  political  domination  and 
abuses  of  the  clergy  in  Mexico  was  to  favor  the 
establishment  of  other  sects  which  would  come  in 
some  measure  into  competition  with  the  Catholic 
clergy,  and  thus  cause  it  to  refrain  from  excesses 
of  which  it  had  been  guilty  before.”  Hon.  Ig- 
nacio Maniscal  has  said  that  many  liberals  en- 
couraged the  Protestants,  saying  “ that  it  was  the 
tendency  of  all  the  religious  organizations  to  be- 
come insolent  and  despotic  when  they  grew 
strong,  and  that  what  the  Roman  Catholic  church 
needed  was  a rival  or  rivals.”  1 

This  is  native  testimony  to  the  influence  of 
Protestantism ; and  we  have  not  disappointed 
their  hopes.  Protestantism  does  provoke  the 
Roman  Catholic  Church  to  good  works ; does  sec- 
ond the  best  efforts  of  liberal  leaders ; and  itself 
inaugurates  new  movements  of  reform ; setting 
sundry  moral  questions  before  the  people  in  a new 
light,  and  leading  many  to  look  at  them  from  a 
new  standpoint. 

We  cannot  do  better,  in  the  study  of  this  ques- 
tion, than  to  follow  the  outline  given  by  Dr.  Den- 
nis in  his  Sixth  Lecture  on  Missions  and  Social 
Progress.  It  is  this : Results  manifest 

1.  In  individual  character. 

2.  In  family  life. 

3.  In  humane  and  philanthropic  movements. 


'The  Independent,  New  York,  November,  1899. 


162  Needs  of  Latin  America 

4.  In  the  development  of  the  higher  life  of  so- 
ciety. 

5.  In  national  life  and  character. 

6.  In  commercial  and  industrial  life. 

7.  In  religious  faith  and  practice. 

We  need  not  treat  in  detail  all  the  subtopics  in- 
dicated by  Dr.  Dennis,  but  prefer  to  limit  our- 
selves to  those  which  best  suit  our  purpose.  For 
this  reason  I shall  touch  upon  only  one  of  the 
“ results  manifest  in  individual  character,”  namely, 
the  temperance  question. 

Latin  America  is  not  the  only  part  of  the  world 
where  the  vice  of  intemperance  prevails.  While 
the  wealthy  consume  the  same  expensive  liquors 
the  world  over,  the  poor  have  in  every  country  a 
cheap,  national  beverage.  In  many  parts  of 
South  America  the  Indians  and  mixed  race 
( mestizos ) use  a drink  called  chic  ha,  and  chew 
coca  leaves.  The  former  intoxicates,  the  latter 
destroys  the  sense  of  taste  and  vitiates  the  whole 
being,  when  used  to  excess. 

Pulque,  the  fermented  juice  of  the  maguey 
plant,  a ropy,  ill-smelling,  whitish  liquor,  is  the 
national  drink  of  Mexico.  The  railroads,  which 
help  in  the  dissemination  of  vices  as  well  as  of 
virtues,  now  carry  pulque  in  quantities  to  points 
where  formerly  it  was  used  but  little,  if  at  all. 
Tequila,  mescal  and  aguardiente  are  the  most 
fiery  and  effective  of  the  native  distilled  liquors; 
while  marihuana  is  a drug  which  often  produces 
fatal  results. 


The  Present  Problem  263 

At  a recent  temperance  meeting  convened  by 
the  Protestant  missionaries  of  Mexico  City,  Mr. 
E.  C.  Butler  stated  that  “thousands  of  men  are 
such  habitual  drinkers  that  they  never  do  a day’s 
work ; others  are  habitually  idle  much  of  the  time 
because  of  the  drink ; while  still  others  are  unable 
to  perform  full  labor  because  of  the  injurious 
effects  of  drink.”  He  estimated,  from  the  statis- 
tics to  be  had,  that  the  average  daily  consumption 
of  meat  in  Mexico  City  was  four  ounces  per  cap- 
ita, but,  he  added,  some  never  eat  meat,  and  stated 
further  that  “ of  the  340,000  (inhabitants)  fully 
100,000  eat  little  or  no  meat.” 

The  pulque  drunk  in  1898  was  worth  five  mil- 
lion dollars.  Many  persons,  and  even  children, 
drink  it  for  breakfast  instead  of  coffee.  Mr. 
Morales  has  had  to  ask  the  little  children  in  our 
primary  day  schools  in  the  city  to  promise  not  to 
drink  it,  and  those  who  give  it  up  are  brighter 
and  learn  more  quickly. 

“ Pulque,”  continues  Mr.  Butler,  “ lies  at  the 
base  of  the  worthlessness  and  unreliability  of  a 
large  proportion  of  Mexican  labor.  The  labor 
element  of  Mexico  spends  more  for  pulque  than 
do  the  better  classes  for  meat.  The  $5,000,000 
spent  last  year  (1898)  on  this  white  curse  of 
Mexico,  represented  the  centavos  of  the  poor. 
Had  they  bought  meat  instead,  they  would  have 
brought  up  even  the  average  of  their  poor  and  un- 
known lives.”  They  consumed,  he  tells  us,  200,- 
000,000  litres,  or  “ a lake  of  pulque  thirty-five 


264  Needs  of  Latin  America 


feet  deep,  over  a hundred  feet  wide  and  nearly  a 
mile  in  length,  a lake  big  enough  to  carry  half 
a dozen  battle  ships  like  the  Olympia.”  This  is  a 
statement  of  the  consumption  of  but  one  intoxi- 
cant, and,  if  I understand  Mr.  Butler,  only  for 
the  city  of  Mexico. 

The  liquor  problem  in  Latin  America  is  a sad 
one.  Sunday  is  the  great  day  for  intoxication; 
and  San  Limes,  or  St.  Monday,  is  the  saint  most 
honored  by  the  laboring  men,  who  are  unable  or 
disinclined  to  work  after  the  spree  of  the  day  be- 
fore. 

I have  failed  to  discover  any  real  effort  on  the 
part  of  the  Roman  Catholic  Church  to  cure  this 
evil.  There  was  no  temperance  agitation  till  the 
Protestant  missionaries  began  the  movement. 
Individual  Roman  Catholics  might  deprecate  the 
vice  of  drunkenness,  but  there  the  matter  ended. 
Even  our  first  converts  found  it  hard  to  see  any 
harm  in  pulque,  or  even  in  stronger  liquors.  The 
change  in  their  attitude  is  a high  tribute  to  Prot- 
estantism. The  movement  in  favor  of  temper- 
ance and  total  abstinence  is  not  due  to  the  average 
American  colonist,  as  the  most  cursory  glance  at 
the  numerous  foreign  saloons  and  club  rooms 
will  show.  It  is  due  simply  and  solely  to  the 
efforts  of  Christian  missionaries  and  native  Prot- 
estant workers. 

This  agitation  of  the  question  will,  in  time,  we 
believe,  greatly  diminish  the  drinking  at  the  popu- 
lar religious  feasts,  to  which  the  natives  come  in 


The  Present  Problem 


265 


crowds ; for  public  sentiment  will  force  the  church 
to  put  a stop  to  these  open  abuses.  Already  some 
slight  improvement  can  be  noted.  A few  years 
ago,  Mrs.  H.  H.  Stoddard  visited  Mexico  and 
gave  illustrated  temperance  addresses  in  many  of 
the  principal  cities,  and  organized  temperance  so- 
cieties. She  was  also  accorded  a hearing  in  gov- 
ernment schools,  and  the  press  of  the  country 
commented  favorably  on  her  efforts.  The  W.  C. 
T.  U.  now  has  a resident  missionary  in  Mexico, 
and  there  are  a number  of  native  temperance  so- 
cieties. If,  however,  the  large  Protestant  com- 
munity of  the  United  States  must  still  wage  con- 
tinual warfare  against  drunkenness,  and  with 
only  partial  success,  it  is  not  to  be  expected  that 
the  handful  of  Protestants  in  Latin  America  will 
as  yet  accomplish  very  much.  A beginning  has 
been  made,  and  for  the  results  thus  far  we  are 
grateful,  and  see  many  reasons  for  encourage- 
ment. 

We  come,  in  the  second  place,  to  the  influence 
of  Protestantism  on  the  family.  It  is  sometimes 
said  by  Anglo-Saxon  travellers  that  there  are  no 
homes  in  Latin  America.  This  is  not  true.  There 
are  homes,  and,  in  the  aggregate,  a great  many  of 
them,  in  which  parents  and  children,  husband  and 
wife,  are  bound  together  by  the  tenderest  of  ties ; 
but  the  dangers  to  home  life  are  perhaps  greater ; 
and  the  proportion  of  men  who  are  unfaithful, 
and  of  children  who  are  precocious  in  vice,  is 
greater. 


266 


Needs  of  Latin  America 


The  upper  and  middle  classes  have  the  social 
code  of  Europe,  and  woman  in  social  life  is  al- 
ways treated  with  elaborate  courtesy;  France 
being  taken  as  a model.  The  manners  of  polite 
society  are  as  cultivated  as  anywhere  in  Christen- 
dom. Even  among  the  Indians  elaborate  cere- 
mony and  courteous  hospitality  is  everywhere  to 
be  found.  There  is  also,  in  many  homes,  a deep 
affection  between  parents  and  children,  which  it 
is  beautiful  to  see.  Differences  in  the  matter  of 
family  discipline  are  found  there  as  here.  Chil- 
dren are  trained  to  be  very  polite  on  occasion,  but 
obedience  is  not  insisted  on  as  a rule;  and  pre- 
varication— not  to  use  a shorter  word — is  not 
sufficiently  punished. 

While  husbands  love  their  wives  and  provide 
for  them,  it  is  commonly  reported,  and  seldom  or 
never  denied,  that  one  or  more  mistresses  may  be 
added,  if  only  they  are  kept  decently  out  of  sight. 
Not  actions,  but  appearances,  are  the  test.  To 
concubinage  of  this  kind  all  eyes  are  discreetly 
closed,  save  for  an  occasional  reprimand  in  the 
newspapers.  Great  regard  is  paid  to  appearances, 
and  rarely  is  anything  seen  to  shock  the  sensibili- 
ties among  those  who  are  fairly  well  educated. 
The  men  of  the  lowest  class,  and  the  women  also, 
use  vile  language  in  conversation ; and  these  men 
often  make  indecent  remarks  to  women  of  the 
serving  class  as  they  pass  them  on  the  street. 

There  is  also  a custom  among  the  educated, 
wealthy  young  men,  denounced  from  time  to  time 


The  Present  Problem  267 

in  the  daily  journals,  or  by  indignant  travellers, 
but  still  tolerated.  The  gilded  youth  of  the  cities 
line  up  on  both  edges  of  the  sidewalk,  before  their 
clubs,  or  in  front  of  stores  patronized  by  women 
of  fashion,  and  stare  at  the  women  in  a way  which 
ought  to  make  their  blood  tingle  with  shame,  es- 
pecially if  they  overhear  the  bold  comments  on 
their  physical  charms  of  face  and  body.  Why 
don’t  the  women  put  a stop  to  it? 

Many,  perhaps  most,  priests ; especially  in  their 
youthful  days,  do  not  keep  their  vows  of  chastity. 
Some  are  flagrantly  immoral,  others  live  with 
some  one  woman  who  is  a wife  in  all  but  the 
marriage  ceremony.  Pope  Leo  in  an  encyclical 
letter  addressed  to  the  clergy  of  Chile,  in  1897, 
says : “ In  every  diocese  ecclesiastics  break  all 
bounds  and  deliver  themselves  up  to  manifold 
forms  of  sensuality,  and  no  voice  is  lifted  up  to 
imperiously  summon  pastors  to  their  duties.”  1 

The  marriage  rite  is  often  more  honored  in  the 
breach  than  in  the  observance.  From  Colombia 
comes  the  following  statement : “ The  marriage 

laws,  and  the  state  of  morals  induced  by  the 
nearly  universal  disregard  of  the  same,  are  the 
greatest  hindrance  to  the  evangelization  of  the 
people  of  Colombia.  There  can  be  no  really 
binding  marriage  covenant  except  it  be  celebrated 
by  a priest  of  Rome,  who  usually  demands  a fee 
beyond  the  power  of  the  masses  to  pay.  Even 


1 Protestant  Missions  in  South  America,  p.  205. 


a68 


Needs  of  Latin  America 


civil  contracts  of  marriage  are  made  null  and  void 
on  certain  easy  conditions.  As  a consequence, 
polygamy,  without  the  sanction  of  even  Moslem 
law,  is  more  common  than  in  Moslem  lands.”  1 

The  same  is  true  in  all  the  Latin  American 
republics.  The  repeated  conflicts  between  Church 
and  State  over  the  question  of  civil  and  religious 
marriage  have  not  helped  the  matter.  In  Mexico, 
for  example,  the  government  recognizes  only  the 
civil  contract  entered  into  before  a civil  magis- 
trate. The  church  ceremony  is  often  performed 
afterwards  but  has  no  legal  value.  The  Church 
does  not  admit  the  validity  of  a merely  civil 
marriage.  In  any  case  it  costs  something  to  get 
married;  for,  although  the  civil  ceremony  is  said 
to  be  free,  the  nominal  cost  of  a dollar  or  so  bars 
out  many  of  the  very  poor,  and  the  petty  delays 
and  annoyances  to  which  the  peon  is  subjected, 
together  with  an  uneducated  moral  sense,  lead 
him  to  dispense  with  the  ceremony  altogether. 
As  divorce,  with  right  to  remarry  is  not  yet 
granted  in  Mexico,  as  in  some  other  of  these 
countries,  even  on  Scriptural  grounds,  many  are 
found  in  second  unions  which  have  no  legal  sanc- 
tion. 

These  facts  explain,  in  part,  the  very  high  per- 
centages of  illegitimate  births,  which  reach  thirty, 
fifty,  and  even  seventy-five  per  cent ; as  in  Ecua- 
dor. It  is  often  necessary  before  receiving  a 


1 Historical  Sketch  of  Presbyterian  Missions,  p.  339. 


Presbyterian  Church,  ‘San  Augustin”  Zacatecas 


The  Present  Problem 


269 


couple  into  our  Protestant  communion,  although 
they  may  have  been  living  together  for  many 
years  as  husband  and  wife,  and  have  a large 
family,  to  insist  that  they  be  married  according 
to  the  law  of  the  land,  and  then  afterwards  by 
the  Church  if  they  so  desire.  Our  firm  stand  in 
this  matter  is  well  known,  and  is  not  without  its 
influence  on  the  popular  conscience.  Protestant- 
ism refuses  to  wink  at  impurity ; and  our  Church 
members  are  held  to  a high  standard  of  family  life. 

The  right  of  woman  to  earn  her  own  living, 
without  exposing  herself  to  insult  and  infamy,  is 
closely  related  to  this  question.  This  right  is  be- 
coming better  recognized,  and  more  avenues  are 
now  opened  to  her.  Curiously  enough,  in  Chile, 
the  street  car  conductors  are  women ; and  in 
Santiago  they  once  had  a successful  strike ; for  all 
the  women  of  the  town  sustained  them,  and  what 
could  the  men  do  but  yield  as  gracefully  as  pos- 
sible ? 

Of  humanitarian  and  philanthropic  movements 
there  is  little  to  be  said.  The  civilized  Roman 
Catholic  communities  already  have  hospitals  and 
asylums,  many  of  which  are  large,  and  well  en- 
dowed institutions.  Where  the  population  is 
almost  wholly  Indian,  little  or  nothing  has  been 
done.  Aside  from  a few  medical  missions  such 
as  that  of  the  Methodists,  in  Guanajuato,  that  of 
the  Seventh  Day  Adventists,  in  Guadalajara,  and 
a few  orphanages,  Protestant  workers  have  not 
added  to  the  charitable  institutions.  But  six 


I'jo  Needs  of  Latin  America 

medical  missionaries  are  reported  for  all  South 
America.  It  has  seemed  best,  as  a rule,  to  leave 
medical  work  in  the  hands  of  the  native  physi- 
cians. 

The  higher  life  of  society,  is  Dr.  Dennis’s  fourth 
division.  All  the  agencies  employed  by  Protes- 
tantism to  elevate  the  individual  and  the  family, 
tend  to  develop  the  higher  life  of  society.  It  re- 
mains, therefore,  only  to  state  what  Protestant- 
ism is  doing  for  the  secular  and  religious  instruc- 
tion of  the  people. 

We  must  be  careful  to  give  the  different  gov- 
ernments full  credit  for  what  they  are  doing  in 
this  same  direction.  A graded  system  of  public 
schools,  from  the  primary  to  the  professional,  is 
being  set  up  everywhere ; and  while  it  all  looks 
better  on  paper  than  in  actual  operation,  and  many 
of  the  methods  are  criticized  by  modern  Amer- 
ican instructors,  there  are  some  fine  institutions. 
Their  graduates,  and  those  who  study  abroad, 
form  the  educated  class.  As  already  described, 
in  a previous  lecture,  all  the  missions  have  day 
and  boarding  schools,  and  institutions  for  higher 
education.  The  efforts  of  Protestantism  in  this 
direction  have  acted  as  a stimulus  both  to  the 
Roman  Catholic  Church  and  to  the  different  gov- 
ernment schools. 

We  come,  in  the  fifth  place,  to  the  influences 
which  affect  national  life  and  character. 

In  describing  the  liberal  party,  we  spoke  of  the 
recognition  by  its  leaders  of  Protestant  work. 


The  Present  Problem  271 

In  Chile,  Dr.  Trumbull  had  a direct  influence  in 
the  shaping  of  certain  laws.  In  1888,  the  Chilian 
government  granted  our  Presbyterian  mission  a 
charter  whereby  “ those  who  profess  the  Re- 
formed church  religion,  according  to  the  doctrines 
of  Holy  Scripture,  may  promote  primary  and 
superior  instruction,  according  to  modem  methods 
and  practices,  and  propagate  the  worship  of  their 
belief  obedient  to  the  laws  of  the  land ; ” and, 
“ this  corporation  may  acquire  lands  and  build- 
ings necessary  for  the  expressed  object,  and  re- 
tain the  same  by  act  of  the  legislature.”  It  is 
added  that  “ this  special  charter  was  one  of  sev- 
eral important  steps  taken  by  the  government  in 
the  direction  of  religious  liberty,  and  renders 
the  tenure  of  property  more  secure  than  for- 
merly.” 1 

No  one  can  attend  our  Protestant  gatherings, 
and  hear  the  stirring  speeches  on  national  holi- 
days, and  not  see  that  Protestants  are  among 
the  truest  patriots  in  Latin  America.  They  ad- 
vocate the  separation  of  Church  and  State,  and 
full  religious  liberty.  Their  voice  is  everywhere 
heard,  and  it  helps  to  educate  public  opinion. 

Sixth,  trade  and  commerce. 

These  are  not  appreciably  affected  by  our  mis- 
sion work.  Much  is  accomplished  indirectly  by 
fuller,  freer  trade  relations  with  England,  Ger- 
many and  the  United  States.  The  railroads  built 


1 Historical  Sketch  Presbyterian  Missions,  p.  331. 


Needs  of  Latin  America 

by  English  and  American  capitalists  and  engi- 
neers, are  rapidly  changing  the  regions  thus 
entered.  We  already  witness  the  first  influx  of 
immigrants  and  of  foreign  capital.  It  is  true  that 
many  of  the  new  colonists  are  from  Italy  and 
other  papal  countries ; but  many  are  also  Protes- 
tants. The  Protestant  communities  thus  founded 
are  more  eager  for  modern  means  of  transit  and 
other  improvements  than  are  the  Roman  Catho- 
lics. 

This  brings  us  to  the  last  point : The  results 
of  missionary  effort  connected  with  religious  faith 
and  practice. 

The  influence  of  Protestantism  is  of  three 
kinds.  The  first  is  a general  influence  on  the 
whole  community.  This  influence  is  restraining 
and  constraining  in  character.  It  helped  to  create, 
for  example,  the  public  sentiment  which  de- 
nounced the  attack  on  a Protestant  family  in 
Irapuato,  to  which  reference  has  already  been 
made.  The  lesson  was  learned  even  in  an  In- 
dian village  which  I visited  shortly  after  the  riot. 
The  Roman  Catholic  town  president  told  me, 
with  a laugh,  that  he  was  very  careful  how  he 
treated  our  Protestant  teacher,  lest  he  be  dealt 
with  as  were  the  authorities  of  Irapuato.  This 
was  in  Almoloya  where  Mr.  Gomez  was  killed 
sixteen  years  ago.  The  influence  of  the  stand 
taken  at  Ahuacatitlan  was  felt  all  over  the  state 
of  Guerrero.  This  influence  on  public  opinion  is 
very  great,  but,  from  the  nature  of  the  case,  it 


The  Present  Problem  273 

is  difficult  to  express  in  words.  It  must  be  felt 
to  be  fully  understood. 

The  second  influence  is  on  the  Roman  Catholic 
Church.  The  great  Reformation  in  Europe  gave 
rise  to  a counter  reformation  in  the  papal  Church. 
There  are  signs  of  a similar  attempt  at  reforma- 
tion in  the  Latin  American  Churches.  How  far 
it  will  go,  and  how  radical  it  will  be,  it  is  unsafe 
to  predict.  Many  outward  abuses  will  be  done 
away  with.  Old  time  superstitions  and  idola- 
trous practices  have  already  begun  to  flee  from 
modern  ridicule  and  criticism.  The  Day  of  the 
Dead  has  lost  much  of  its  picturesqueness  in 
Mexico.  The  Passion  Play  has  been  forbidden 
by  the  Archbishop  of  Mexico,  on  the  ground  that 
it  has  outlived  its  usefulness.  The  church  in  Latin 
America  will  become  more  like  her  sister  com- 
munion in  the  United  States,  which  will  be  a 
great  gain  over  the  present  condition  of  affairs. 

The  third  influence  of  evangelical  Christianity 
is  clear  and  positive.  It  is  seen  in  the  changed 
lives  of  our  converts.  In  more  than  one  Indian 
village  you  can  pick  out  the  boy  or  girl  who  has 
studied  in  our  schools ; and  the  members  of  our 
churches  have  brighter  faces.  They  are  no  longer 
idolaters.  I use  that  word  advisedly,  for  I have 
talked  with  many  individuals  and  asked  them: 
Did  you  worship  the  image  or  the  saint  repre- 
sented by  the  image?  They  answer  that  they 
can  see  now  that  they  were  real  idolaters,  for 
while  they  knew  about  the  particular  saint  thus 


274  Needs  of  Latin  America 

represented,  it  was  the  specific  image  of  a specific 
shrine  through  which  they  expected  to  get  the 
blessing  asked  for.  The  image  did  the  work. 

I well  remember  one  consecrated  woman  tell- 
ing me,  as  we  stood  before  her  ranch  home  in  the 
hotlands,  how  she  had  burned  and  buried  her  idols 
and  now  worshipped  God  alone.  She  would  not 
give  them  to  us  as  curiosities,  she  preferred 
utterly  to  destroy  them,  to  stamp  them  to  powder 
and  thus  break  utterly  with  her  idolatrous  past. 

Let  me  name  again  the  steps  in  our  progress. 
What  would  the  United  States  be  without  our 
English  Bible  and  our  long  training  in  its  pre- 
cepts? Latin  America  would  still  have  no  Bible 
in  the  language  of  the  people,  but  for  the  Protes- 
tant worker.  Now  the  Bible  can  be  found  every- 
where, and  is  distributed  annually  by  thousands 
of  copies. 

Our  Protestant  converts  are  the  only  persons 
who  fittingly  observe  the  Lord’s  Day  and  strive 
to  keep  it  holy.  Latin  America,  under  Roman- 
ism, has  never  had  a Christian  Sabbath.  Take 
away  the  Protestant  worker  and  you  take  away 
Sunday  schools,  and  Young  People’s  Societies, 
and  similar  work  in  behalf  of  the  young.  Our 
gospel  hymns  will  be  unheard.  No  voice  will  be 
raised  for  temperance.  You  take  away,  in  a word, 
the  only  really  spiritual,  uplifting  influence  at 
work  to-day  among  the  millions  of  this  broad 
heritage.  If  we  believe  in  the  Protestant  Refor- 
mation in  Europe,  we  must  believe  in  the  Protes- 


The  Present  Problem 


175 

tant  Reformation  of  to-day  in  Latin  America. 
America  for  Christ!  That  means  all  America; 
and  on  American  Christians  rests  the  burden  of 
the  work. 

This  brings  us  naturally  to  the  second  element 
in  our  problem;  how  to  build  up  a self-support- 
ing, self-propagating  native  church. 

It  is  proper  and  natural  for  you  to  ask  us  who 
labor  on  the  field,  how  soon  may  we  expect  to  see 
self-supporting  Protestant  churches  in  Latin 
America  ? When  will  there  be  no  further  need  of 
contributions  from  the  churches  of  the  United 
States  ? 

These  questions  are  difficult  to  answer.  A 
beginning  has  been  made.  Each  mission  has  an 
ecclesiastical  organization  in  accord  with  the 
standards  and  form  of  government  of  its  Church. 
For  example,  the  Methodists  hold  annual  con- 
ferences, presided  over  by  bishops  sent  from  the 
United  States.  Many  of  the  presiding  elders  are 
natives,  and  they  have  a regular  system  of  native 
contributions  for  a number  of  objects,  including 
pastoral  support.  The  total  thus  raised  makes  a 
very  respectable  amount.  Our  Presbyterian  mis- 
sions are  in  various  stages  of  advance.  In  Vene- 
zuela and  Colombia  there  are  only  individual 
churches  and  the  mission;  but  Chile  has  a Pres- 
bytery. In  Mexico  one  mission  has  three  Presby- 
teries ; the  Southern  Presbyterians  have  one ; and 
the  Associated  Reformed  mission  has  one ; mak- 


276  Needs  of  Latin  America 


ing  five  in  all ; and  steps  have  been  taken  toward 
the  organization  of  a Synod  in  July  of  this  year 
(1901).  This  will  give  us  an  independent  Pres- 
byterian Church  in  Mexico. 

In  Brazil  this  step  has  already  been  taken.  In 
1888,  the  Northern  and  Southern  Presbyterians, 
divided  into  four  Presbyteries,  united  to  form  the 
Synod  of  Brazil,  which  is  independent  of  the 
Presbyterian  churches  in  the  United  States,  and 
is  a member  of  the  Pan-Presbyterian  Alliance.  In 
1897,  there  were  reported  76  organized  churches, 
of  which  36  were  entirely  self-supporting,  while 
the  rest  received  greater  or  less  help  from  the 
Boards  of  Foreign  Missions.  There  were  23 
ordained  Brazilian  ministers,  3 licentiates,  and 
5,437  church  members.  The  native  contributions 
reached  226,709  milreis.  This  is  really  a splendid 
showing.  The  problem  has  been  solved  in  Brazil 
so  far  as  those  36  self-supporting  churches  are 
concerned ; and  the  other  churches  give  some- 
thing and  are  working  toward  entire  self-support. 

Some  of  the  churches  in  Chile  are  partially 
self-supporting.  “ The  Methodist  Mission,  which 
was  begun  in  1878,  has  been  conducted  on  the 
plan  of  self-support  from  the  beginning,  the  mis- 
sionaries getting  their  entire  support  on  the  field, 
and  it  is  one  of  the  most  prosperous  missions  on 
the  continent  ” of  South  America.1 

In  Mexico  we  have  a plan  of  self-support 


1 Protestant  Missions  in  South  America,  p.  137. 


The  Present  Problem  277 

under  which  many  of  our  churches  pay  forty 
per  cent,  of  their  pastor’s  salary  and  all  inci- 
dental expenses ; and  the  percentage  they  give 
increases  annually.  The  church  in  Mexico  City 
has  promised  to  begin  entire  self-support  in 
January,  1901,  and  enter  thus  upon  the  20th  cen- 
tury. This  is  in  view  of  the  fact  that  the  Chris- 
tian Endeavor  Society  connected  with  that  church 
raised  $1,263  during  the  year  1900;  of  which 
amount  $1,050  was  given  to  our  Mexican  Home 
Mission  Board,  which  has  three  evangelists  and 
two  teachers  working  in  an  extensive  country 
field  among  the  mountains  of  Guerrero  and  in  the 
State  of  Mexico. 

All  this  shows  that  the  native  churches  can 
have  their  own  ecclesiastical  organizations ; do 
have  them,  in  fact;  and  that  they  can  bear  the 
burden  of  their  own  preaching  services,  of  their 
local  day  schools  for  little  children,  and  other  in- 
cidental expenses.  Experience  is  teaching  the  mis- 
sions that  in  opening  new  work  a proper  method 
will  educate  the  groups  of  believers  in  self-sup- 
port from  the  very  outset.  Let  the  company  of 
believers  worship  in  their  own  homes  until  they 
so  desire  a house  of  worship  that  they  will  build 
it  themselves.  This  has  been  done.  Only  lately 
in  Zacualpan,  under  our  Mexican  Home  Mission 
Board,  the  people  gave  the  land  and  raised  the 
money,  with  some  special  gifts  from  other  native 
churches.  The  congregation  of  Merida  built  a 
church  costing  between  three  and  four  thousand 


2jS 


Needs  of  Latin  America 


dollars,  and  raised  the  money  themselves.  In 
Mexico  City  the  congregation  pays  the  rent  of 
two  halls  for  preaching  services. 

As  to  the  services,  let  the  most  intelligent  mem- 
bers of  the  group  of  believers  conduct  them  in 
turn.  This  has  been  done  especially  in  Mr. 
Campbell’s  field,  and  in  the  Mexico  City  ward 
congregations.  This  is  the  apostolic  plan.  If  the 
men  are  suitable,  Paul’s  method  can  be  carried  a 
step  further,  and  elders  can  be  ordained  in  the 
churches.  We  have  done  this  also.  Forms  of 
worship,  expositions  of  Scripture  passages  and 
sermons  have  been  printed,  and  these,  together 
with  the  help  and  instruction  given  by  the  mis- 
sionary or  native  evangelist,  make  it  possible  to 
hold  services  of  an  acceptable  character.  The 
congregation  also  knows  that,  as  soon  as  it  feels 
able  to  raise  the  money,  it  can  have  a regular  paid 
pastor,  either  one  already  ordained,  or  a student 
from  our  Theological  Seminary.  This  plan  also, 
is  already  in  successful  operation.  If  all  the  mis- 
sions will  agree  on  this  plan  or  one  similar,  and 
adhere  to  it,  the  problem  of  self-support  will 
solve  itself,  and  growth  be  made  in  a natural 
way. 

The  people  who  could  support  the  costly  wor- 
ship of  the  Roman  Catholic  Church,  who  made 
the  sacrifices  made  for  it,  when  once  they  love  the 
Lord  Jesus  Christ  will  gladly  do  as  much  or 
more  for  love  of  Him.  They  can  and  will  meet 
the  expenses  of  our  simpler,  Protestant  worship. 


The  Present  Problem 


279 


Lack  of  experience,  hope  for  speedier  results, 
and  a desire  to  avoid  any  appearance  of  exactions 
like  those  of  Rome,  led  in  the  early  days,  to  ex- 
penditures which  took  the  work  out  of  native 
hands.  In  places  where  the  missions  had  for 
years  met  all  the  expenses,  the  people  still  ex- 
pected them  to  do  so,  especially  as  they  were 
commonly  credited  with  the  possession  of  un- 
limited funds.  Why,  they  argue,  should  a poor 
man  make  sacrifices  to  do  what  the  wealthy  mis- 
sion can  do  so  easily? 

Still  there  are  cases  where  the  very  moderate 
salaries  paid  are  often  more  than  one  congrega- 
tion can  defray.  The  remedy  which  suggests  it- 
self is  to  group  the  congregations,  or  ask  them  to 
hold  their  own  services  without  a paid  pastor 
until  they  can  meet  the  expense.  This  has  been 
done  in  some  cases.  Kindness  and  tact  are  neces- 
sary in  effecting  these  changes.  The  spirit  of 
self-sacrifice,  and  the  patriotism  of  the  native 
Christians,  will  prove  equal  to  the  task,  and 
self-support  and  self-propagation  will  be  achieved. 
Much  will  depend  on  the  missionaries  and  the  na- 
tive men  who  take  the  places  of  Paul  and  his  fel- 
low workers.  We  need  more  such  men  as  Mr. 
Morales,  who  has  educated  his  elders  so  that  they 
too  hold  services ; and  three  of  his  workers  are 
now  missionaries  of  our  Mexican  Home  Mission 
Board. 

Encouraging  as  all  this  is,  it  does  not  mean 
that  there  will  be  no  further  need  for  mission 


a8o 


Needs  of  Latin  America 


effort.  For  many  years  to  come  missionaries  and 
native  evangelists,  paid  by  the  Board,  will  be 
needed  to  look  after  the  work  already  established, 
and  to  enter  new  fields.  It  will  also  be  necessary 
for  the  churches  in  the  United  States  to  sustain 
our  presses,  our  Protestant  literature,  and  our 
Tract  and  Bible  Societies.  Higher  education  will 
also  demand  large  contributions.  We  need  well 
equipped  and  suitably  endowed  Normal  schools, 
Colleges  and  Theological  Seminaries ; and  educa- 
tional work  is  not  strictly  self-supporting  even 
in  the  United  States.  It  will  not  be  so  on  the 
mission  field,  although  the  amount  to  be  received 
from  tuitions  will  steadily  increase.  All  these 
agencies  will  call  for  as  large  an  outlay  as  the 
home  churches  are  likely  to  make.  It  is  impos- 
sible to  say  for  how  many  years  this  work  will 
call  for  foreign  help. 

This,  then,  is  the  development  and  this  the  need 
of  Latin  America  as  I see  it.  First,  a whole 
hemisphere  lying  in  pagan  ignorance  and  idol- 
atry; then  the  conversion  to  Roman  Catholicism 
of  more  than  half  of  this  vast  area,  giving  the 
people  some  knowledge  of  God  and  Jesus  Christ, 
but  all  marred  by  mariolatry  and  the  idolatrous 
worship  of  the  saints  and  degenerating,  under 
the  influence  of  wealth  and  power,  into  gross 
superstition  and  corruption.  Then  the  patriots 
opened  the  door  of  religious  liberty  and  the  Prot- 


The  Present  Problem 


281 


estants  entered  with  the  open  Bible  which  tells  of 
Jesus  Christ,  the  only  Mediator  and  Saviour. 

We  have  begun  our  work  at  the  right  time, 
when  fuller,  freer  intercourse  with  the  outside 
world,  the  construction  of  railroads,  the  develop- 
ment of  natural  resources,  the  establishment  of 
schools,  and  the  larger  use  of  the  press,  together 
with  a growing  immigration,  make  this  a period 
of  transition  from  America’s  dark  ages  to  the 
light  of  modern  civilization. 

As  we  stand  thus  upon  the  threshold  of  the 
new  era,  we  lift  our  eyes  and  look  forward  into 
the  future.  At  the  risk  of  mistaken  calculations, 
we  venture  a few  forecasts  of  what  that  future  is 
to  be.  The  Indians  will  be  converted  and  ab- 
sorbed by  inter-marriage  with  the  white  or  mixed 
race,  as  has  happened  in  the  past ; or,  if  unwilling 
to  change  their  mode  of  life,  they  will  prove  un- 
equal to  the  new  struggle  for  existence  and  will 
disappear.  An  enlightened  mixed  race,  the  typi- 
cal Latin  American,  will  be  the  dominant  element 
in  social  and  political  life.  The  Spanish  and 
Portuguese  language  will  everywhere  be  spoken ; 
and,  with  it,  will  go  the  instincts  and  traditions 
of  Iberian  civilization.  Immigrants  will  flow  in 
from  all  sides.  The  Spanish,  Portuguese,  French 
and  Italian  elements  in  the  new  population  will  be 
likely  to  remain  Roman  Catholic,  and  will  easily 
fit  into  life  as  they  find  it  in  Latin  America.  The 
Anglo-Saxons  and  the  Germans  will  bring,  as  a 


282  Needs  of  Latin  America 

rule,  Protestant  traditions ; and,  if  true  to  their 
mission,  will  help  the  cause  of  Protestantism. 
Unless  they  enter  in  immense  numbers,  they  too 
will  learn  the  language  of  the  country,  and  their 
descendants  become  typical  Latin  Americans.  The 
power  to  assimilate,  owing  to  climate  and  other 
conditions,  is  as  great  as  in  the  United  States. 
Now  is  the  time  to  infuse  evangelical  thought  and 
ideals  into  this  mixed  national  life. 

This  part  of  our  western  hemisphere  is  bound 
to  grow  in  wealth  and  population  till  more  nearly 
equal  to  the  Anglo-Saxon  half  of  our  continent. 
Napoleon  III.  and  Puis  IX.,  with  a long  look 
ahead,  tried  to  set  up  in  Mexico  a Roman  Catholic 
monarchy  which  should  hold  the  balance  of  power 
in  the  New  World;  weld  the  Latin  nations  into  a 
unit ; and  hold  back  the  United  States.  They 
failed,  and  to-day  the  influence  of  Protestant 
America  is  supreme ; but  it  will  be  equally  great 
in  the  future  only  if  true  to  the  mission  given  our 
people  to  carry  the  gospel  to  all  the  world.  In 
our  great  missionary  enterprise,  let  us  not  forget 
that  portion  of  the  western  hemisphere  lying  to 
the  southward  of  our  own  beloved  land. 

Friends,  I thank  you  for  the  kindness  which 
has  permitted  me  thus  to  present  the  religious 
need  of  Latin  America,  and  make  my  plea  to  you 
on  her  behalf.  By  the  sacrifices  of  her  patriots, 
made  to  win  religious  liberty ; by  the  blood  of 
her  martyrs,  who  died  preaching  the  truth  as  it 
is  in  Christ ; by  the  work  of  all  our  native  Protes- 


The  Present  Problem  283 

tants ; by  the  expenditures  already  made  in  men 
and  money ; by  my  belief  in  the  future  that 
awaits  Latin  America,  “ immense  as  her  moun- 
tains and  her  seas,  brilliant  as  her  skies  and  her 
resplendent  stars I appeal  to  you,  in  obedience 
to  the  divine  command,  to  win  Latin  America  for 
Christ.  I see  here  the  grandest  opportunity  for 
mission  work  offered  the  churches  of  America. 
It  means  all  America,  our  whole  continent,  for 
Christ ; the  complete  victory  of  evangelical  Chris- 
tianity in  this  struggle  of  the  centuries  since  its 
discovery;  a continent  to  be  saved  that  it  may  be 
used  in  the  conversion  of  the  Old  World  of  the 
Orient  from  its  debasing  heathenism.  May  our 
American  Christians  prove  equal  to  the  task: 

“ For  right  is  right,  since  God  is  God ; 

And  right  the  day  must  win ; 

To  doubt  would  be  disloyalty. 

To  falter  would  be  sin.” 


BOOKS  OF  REFERENCE 


Abbott.  Mexico  and  the  United  States.  1869. 

Agassiz,  L.  A Journey  in  Brazil.  1868. 

Andrews,  C.  C.  Brazil,  Its  Conditions  and  Pros- 
pects. 1891. 

Appleton’s  Guide  to  Mexico.  Latest  edition. 

Ballou,  M.  M.  Aztec  Land.  1890. 

Bancroft,  H.  H.  Popular  History  of  Mexican 
People. 

Bancroft,  H.  H.  Native  Races.  Mexico  and 
Central  America. 

Bandelier,  A.  F.  Mexico. 

Bates,  H.  W.  The  Naturalist  on  the  Amazon. 
1863. 

Bates,  H.  W.  Central  America,  the  West  Indies 
and  South  America.  1885. 

Bishop,  N.  H.  The  Pampas  and  Andes.  1883. 

Bishop,  W.  H.  Old  Mexico  and  her  Lost  Prov- 
inces. 

Boyd,  R.  N.  Chili  and  the  Chilians. 

Brand.  Journal  of  a Voyage  to  Peru.  1828. 

Brigham,  W.  T.  Guatemala. 

Brocklehurst,  T.  N.  Mexico  To-day.  1883. 

Brown,  R.  Races  of  Mankind. 

Butler,  J.  W.  Sketches  of  Mexico.  1894. 

Butler,  W.  Mexico  in  Transition.  1892. 

*85 


286 


Books  of  Reference 


Butterworth,  H.  Over  the  Andes.  1897. 
Butterworth,  H.  Spanish  America. 

Caldcleugh.  Travels  in  South  America.  1825. 
Calderon  de  la  Basca,  Madame.  Life  in  Mexico. 
1843. 

Child,  T.  The  Spanish  American  Republics. 
1891. 

Clemens,  E.  J.  M.  La  Plata  Countries  of  South 
America.  1886. 

Coan,  T.  Adventures  in  Patagonia.  1880. 
Condamine.  Travels  in  South  America,  in  Pink- 
erton’s Voyages. 

Condor.  The  Modern  Traveller.  Volumes  on 
South  American  Countries  and  Mexico.  1829. 
Crawford,  R.  South  American  Sketches.  1898. 
Curtis,  W.  E.  Capitals  of  Spanish  America. 
1888. 

Darwin,  C.  A Naturalist’s  Voyage.  1886. 
Despard,  G.  F.  Hope  Deferred  not  Lost;  Mis- 
sions to  Patagonia. 

Ecumenical  Missionary  Conference,  New  York, 
1900. 

Fletcher,  J.  C.  and  D.  P.  Kidder.  Brazil  and  the 
Brazilians.  1866. 

Ford,  I.  N.  Tropical  America.  1893. 

Graham,  M.  Residence  in  Chile.  1824. 

Gooch,  F.  C.  Face  to  Face  with  the  Mexicans. 
Haight.  Sketches  of  Buenos  Ayres  and  Chile. 
1829. 

Hale,  S.  Story  of  Mexico. 

Hall,  B.  Journal.  1824. 


Books  of  Reference 


287 


Head.  Rough  Notes.  1828. 

Holton,  I.  F.  New  Granada. 

Humboldt,  A.  von.  Researches.  1814. 
Humboldt,  A.  von.  Personal  Narrative.  1826. 
Humphrey,  A.  R.  A Summer  Journey  in  Brazil. 
1900. 

Janvier,  T.  Mexican  Guide.  Last  edition. 
John,  I.  G.  Handbook  of  Methodist  Missions 
(South).  1893. 

Johnson,  H.  M.  About  Mexico,  Past  and  Pres- 
ent. 

Mansfield,  C.  B.  Paraguay,  Brazil  and  the  Plata. 
Markham,  C.  R.  Travels  in  Peru  and  India. 
1862. 

Marsh,  J.  W.  Story  of  Commander  Allen  Gardi- 
ner. 

Mathison.  Visit  to  Brazil,  Chile  and  Peru.  1825. 
Mau.  Journal  of  a Passage  from  the  Pacific  to 
the  Atlantic.  1829. 

Mier.  Travels  in  Chile  and  La  Plata.  1826. 
Millard,  E.  C.  and  L.  E.  Guinness.  South  Amer- 
ica, the  Neglected  Continent.  1894. 

Miller.  Memoirs  of  General  Miller.  1829. 
Mulhall,  M.  G.  and  E.  T.  Handbook  of  the 
River  Plata.  1892. 

Myers,  S.  A.  Self-sacrifice,  or  the  Pioneers  of 
Fuegia.  1861. 

Noll.  History  of  Mexico. 

Ober,  F.  A.  Travels  in  Mexico. 

OPson,  E.  The  Dark  Continent  at  our  Doors. 
1899. 


288 


Books  of  Reference 


Olsson,  E.  South  America,  the  Dark  Continent. 
1900. 

Page,  T.  J.  La  Plata,  the  Argentine  Confedera- 
tion and  Paraguay.  1859. 

Parish.  History  of  Buenos  Ayres. 

Presbyterian  Mission,  Historical  Sketches  of. 
1897. 

Prescott,  W.  H.  The  Conquest  of  Mexico. 
Prescott,  W.  H.  The  Conquest  of  Peru. 

Rankin,  M.  Twenty  Years  in  Mexico. 

Rays  of  Sunlight  in  Darkest  South  America. 
Reclus,  E.  The  Earth  and  Its  Inhabitants. 

North  America  and  South  America.  1894-95 
Reid,  J.  M.  and  J.  T.  Gracey.  Methodist  Epis- 
copal Missions.  1895. 

Reville,  R.  Native  Religions  of  Mexico  and 
Peru.  1884. 

Ridpath,  J.  C.  Great  Races  of  Mankind.  1893. 
Romero,  Matias.  Mexico  and  the  United  States. 
Schmidtmeyer.  Travels  into  Chile.  1825. 

Smith,  E.  R.  The  Araucanians. 

Southey,  R.  History  of  Brazil.  1822. 

Squier,  E.  G.  States  of  Central  America. 
Stephens,  J.  L.  Incidents  of  Travel  in  Central 
America. 

Stevenson.  Twenty  Years’  Residence  in  South 
America.  1825. 

Taylor,  W.  Our  South  American  Cousins.  1878. 
Thompson,  W.  Recollections  of  Mexico.  1846. 
Thompson,  R.  W.  British  Foreign  Missions. 
1899. 


Books  of  Reference  289 

Thomson,  J.  Letters  on  South  America.  1827. 
Ulloa.  Voyage  to  South  America,  in  Pinkerton’s 
Travels. 

Vincent,  F.  In  and  Out  of  Central  America. 
Vincent,  F.  Around  and  About  South  America. 
Wallace,  A.  R.  Travels  on  the  Amazon  and  the 
Rio  Negro.  1853. 

Wilson,  R.  A.  Mexico  and  Its  Religions. 

Young.  From  Cape  Horn  to  Panama.  1900. 

Consult  also  the  Handbooks  of  the  Bureau  of 
American  Republics,  Encyclopedias,  Indexes  to 
periodicals  and  the  Missionary  Reviews  and  An- 
nual Reports  of  the  various  Societies  at  work  in 
Latin  America.  There  are  also  numerous  works 
in  Spanish,  Portuguese  and  other  languages.  See 
lists  of  books  in  “ Protestant  Missions  ” in  South 
America,  pp.  216-223;  “Historical  Sketches  of 
Presbyterian  Missions,”  pp.  193,  202  and  342,  and 
similar  lists  in  other  mission  publications. 


INDEX 


Abbott,  Christianity  pagan- 
ized, 6x. 

Abel,  City  of*  in  Yucatan, 
23- . 

Aborigines,  see  Indians. 

Acapulco,  massacre  of 
protestants,  226,  247. 

Acatlan,  Santa  Cruz  de, 
picture  of  chastisement 
of  Cortes  by  monks,  96. 

Agencies,  for  distribution 
of  Bible  in  Latin  Amer- 
ica, 195. 

Aguardiente,  intoxicating 
drink,  262. 

Aguas  Calientes,  centre  of 
work  of  Cumberland 
Presbyterians  in  Mexico, 
219. 

Aguas,  Padre,  controver- 
sial writer,  202. 

Aguilas,  Jerome  of*  at 
Cozumel,  38. 

Ahuacatitlan,  massacre  of 
protestants  in,  248,  272. 

Ahualulco,  massacre  of 
protestants  in,  249. 

Alexander  VI.,  grant  of 
pagan  world  to  Spain  and 
Portugal,  71. 

Almeida,  saint  of  Brazil, 
biographical  notes,  115. 

Allende,  general  in  Mexi- 
can war  of  independence, 
143- 

Alliance  of  Latin  American 
republics,  proposed,  127. 


Almoloya  del  Rio,  attack 
on  protestants,  248,  272. 

Alva,  duke  of,  Maximil- 
ian’s hero,  167. 

Altamirano,  Ignacio,  liter- 
ary Mexican  of  Indian 
descent,  51. 

Amecameca,  sacred  shrine 
of  Mexico,  25. 

America,  brief  descriptive 
survey  of  the  continent, 
13-  . 

America,  Central,  ancient 
Indian  empires,  21,  29. 
See  Guatemala,  and  Hon- 
duras. 

America,  South,  desire  to 
awaken  religious  interest 
in,  7;  native  tribes,  18; 
civilized  ancient  races, 
21 ; ancient  Indian  em- 
pires, 29;  number  of  In- 
dians and  their  religious 
destitution,  53-57.  See 
also  the  various  republics 
of  S.  A.  under  their  re- 
respective  names. 

American  Bible  Society, 
144.  See  Bible  Societies. 

American  Board  of  C.  F. 
M.,  219.  See  Congrega- 
tionalists. 

Americans,  of  U.  S.,  feel- 
ing toward,  in  Latin 
America,  250,  281. 

American  Tract  Society, 
200  et  seq. 


291 


292 


Index 


Anchieta,  Apostle  of  Bra- 
zil, 1 14;  executes  Boileau, 
the  Huguenot,  178. 

Andes,  crossed  by  San 
Martin,  138;  by  Bolivar, 
140. 

Andradas,  Brazilian  pa- 
triots, 131. 

Anglo-Saxons,  territory 
occupied  by  them  in 
America,  16;  How  re- 
garded in  Latin  America, 
250,  281. 

Apizaco,  murder  of  prot- 
estant  preacher,  248. 

Aranda,  plan  for  political 
reorganization  of  Spain’s 
American  colonies,  127. 

Araucana,  La,  Epic  of  Er- 
cilla,  on  cruelty  of  Span- 
iards to  Indians,  69. 

Araucanians,  of  Chile, 
never  conquered,  19. 

Archbishop  of  Mexico,  on 
toleration  toward  prot- 
estants,  260. 

Arellano,  Plutarco,  226. 

Argentina.  Political,  in- 
dependence, 137 ; mission 
work,  183.  See  Buenos 
Ayres. 

Associate  Reformed  Pres- 
byterian Church  in  Mex- 
ico, 219,  275  ; comity,  229. 

Asuncion,  Virgcn  dc  la, 
Festival  in  La  Paz,  Bo- 
livia, 241. 

Atotonilco,  paintings  taken 
from  shrine  of,  by  Hi- 
dalgo, for  banner,  143. 

Atzala,  massacre  of  prot- 
estants  in,  260. 

Augurs,  of  the  Aztecs,  41. 

Auto  de  fe,  in  Mexico  City, 
described  by  an  eye-wit- 
ness, hi. 


Ayacucho,  victory  of  in 
war  of  independence,  141. 

Azores,  71. 

Aztecs,  24;  empire  of,  29, 
cruelty  to  sacrificed,  30 ; 
priests,  39  7.  destruction 
of  their  temples,  81. 

Babel,  Cholula,  the  tower 
of,  23,  49. 

Bahia,  revolution  in,  131 ; 
occupied  by  the  Dutch, 
179;  visit  of  Henry  Mar- 
tyn,  180. 

Balance  of  power  in  Amer- 
ica, 282. 

Balboa,  discovery  of  the 
Pacific,  63. 

Bancroft,  H.  H., — Wash- 
ings of  newborn  Aztec 
child,  41. 

Bandelier,  on  the  Indians 
of  South  America,  242. 

Banner,  of  Cortes,  72;  of 
San  Martin,  138. 

Baptisms,  of  Aztec  chil- 
dren, 41 ; irregularities  in 
administration  of  R.  C. 
rite  by  missionaries,  100. 

Baptists,  219. 

Barrios,  Pres,  of  Guate- 
mala, reforms  of,  257. 

Beltran,  with  San  Martin, 
138. 

Beza,  favored  Hugenot 
Colony  in  Brazil,  178. 

Bible,  desire  for,  in  Latin 
America,  190 ; ignorance 
of,  190;  statistics  of  dis- 
tribution, 19^ 

Bible  Societies,  one  organ- 
ized in  Bogota,  187,  in 
other  points,  188,  statis- 
tics, 194;  agencies,  195; 
persecution  of  agents, 
197- 


Index  293 


Blackford,  on  R.  C.  Church 
in  Brazil,  117,  as  mission- 
ary, 222. 

Boards  of  missions,  how 
long  their  help  will  be 
needed,  280. 

Bogota,  130,  218.  See  Col- 
ombia and  New  Gra- 
nada. 

Boil,  first  apostolic  vicar  to 
new  world,  64. 

Boileau,  Jean,  Huguenot 
executed  in  Brazil,  178. 

Bolivar,  Simon,  his  belief 
that  no  religion  be  pre- 
scribed in  state  constitu- 
tion, 125,  142,  his  work 
I37»  139:  biographical 

items,  140 ; death,  141 ; 
abnegation,  142 ; on  pub- 
lic schools,  188. 

Bolivia,  141,  225,  241,  249. 

Books,  list  of  protestant 
works  in  Portuguese  and 
Spanish,  204. 

Brazil,  Indians  of,  53-55 ; 
discovery,  63,  66;  Jesuits 
of*  100;  power  and  cor- 
ruption of  R.  C.  Church, 
103,  1 17,  1 18 ; feasts,  103; 
popular  saints  of,  114- 
117;  political  independ- 
ence achieved,  130- 132; 
religious  liberty,  132,  133; 
articles  of  the  constitu- 
tion on  religious  liberty, 
133;  advances  made,  133; 
Huguenots  in,  177;  Dutch 
in,  179;  Bible  in,  190; 
missions,  protestant,  177- 
180,  190-193,  196-231 ; 

Synod  of  Brazil,  276. 

Brigham,  visit  to  Latin 
America,  and  opinions, 
183,  246. 

British  and  Foreign  Bible 


Society,  194,  218.  See 
Bible  Societies. 

British  and  Foreign  School 
Society.  See  Lancaste- 
rian  Schools. 

Browning,  Clara,  213. 

Buenos  Ayres,  66;  inde- 
pendence* 130;  Lancaste- 
rian  Schools,  188;  San 
Martin  of,  137. 

Bull-fights,  at  time  of  relig- 
ious feasts,  in  viceregal 
days,  103. 

Bull,  of  Paul  III.  in  de- 
fence of  the  Indians  as 
rational  beings,  70 ; of 
Alexander  VI.,  dividing 
the  world,  71. 

Bustamante,  publisher  of 
Sahagun’s  works,  91. 

Butler,  E.  C.,  statistics  on 
drunkenness  in  Mexico, 
263. 

Butler,  J.  W.,  on  Atzala 
massacre,  249. 

Butler,  W.,  enthusiasm 
over  patriot  struggle  in 
Mexico,  8;  on  Mexico  in 
Transition,  197,  259,  etc. 

Butterworth,  H.,  on  strug- 
gle for  liberty  in  South 
America,  8,  138,  etc. 

Cadiz,  Junta,  desire  to  con- 
trol Spanish  colonies,  129. 

Cain,  city  of  in  Yucatan,  23. 

Cajamarca,  Colombia,  work 
of  R.  C.  missionary, 
Mateo,  94. 

Calderon  de  la  Barca,  Ma- 
dame, descriptions  of  R. 
C.  Mexico,  1 18. 

California,  68;  Jesuits  in, 
100;  visit  of  protestant 
missionary  from  Sand- 
wich Islands,  182. 


294 


Index 


Callao,  139. 

Calvary,  figure  used  in  de- 
scribing Mexican  strug- 
gle for  independence,  168. 

Calvin,  favored  Huguenot 
missions  in  Brazil,  178. 

Campbell,  C.  C.,  protestant 
missionary,  196,  226,  278. 

Campanas,  hill  of,  where 
Maximilian  executed,  170. 

Cannibalism,  of  Indians,  as 
a religious  rite,  19. 

Captaincies  of  Spain  in 
New  World,  134. 

Capulhuac,  Nicanor  Gomez 
of,  killed,  248. 

Carabobo,  victory  of,  its 
importance,  141. 

Caracas,  declaration  of  in- 
dependence, 130 ; Lancas- 
terian  schools,  188. 

Catechisms,  R.  C.  in  Mex- 
ico, 98. 

Celaya,  attack  on  protest- 
ants,  248. 

Cempoalla,  use  of  force  to 
set  up  R.  C.  worship,  *ro. 

Central  America,  see 
America,  Central,  Guate- 
mala and  Honduras. 

Chalchihuitlicue,  now 

shrine  of  the  Virgin  of 
the  Remedies,  41,  99. 

Chamberlain,  Dr.,  mission- 
ary in  Brazil,  214. 

Charles  III.,  plan  of  Ar- 
anda, 127. 

Charles  IV.  unpopularity 
in  Latin  America,  129. 

Chavero,  Alfredo,  on  Aztec 
priesthood,  40 ; symbol- 
ism of  Quetzalcoatl,  36. 

Cherentes,  of  Brazil,  mis- 
sion work  among,  54. 

Chicha,  a South  American 
drink,  262. 


Chilan  Cambal,  his  fraudu- 
lent prophecy,  38. 

Children,  kill  pagan  priest 
at  Tlascala,  81. 

Chile,  Araucanians  in,  19, 
69,  130 ; religious  strug- 
gle, 172  ; Brigham’s  visit, 
184 ; Bible,  190 ; protest- 
ant college,  212;  immor- 
ality of  R.  C.  Clergy, 
267;  Trumbull  and  laws 
in  reference  to  protest- 
ants,  271 ; self  support  of 
protestant  missions,  276. 

Chimalma,  34. 

China,  influence  on  primi- 
tive America,  23. 

Cholula,  tower  of  Babel, 
23.  49- 

Christian  Endeavor  Socie- 
ties, 229,  274,  277. 

Christian  rites,  resem- 
blances to,  in  pagan  wor- 
ship of  America,  23. 

Cihuacoatl,  30. 

Cisneros,  Cardinal,  ordered 
ships  to  carry  mission- 
aries, 64. 

Civilized  races,  21-48;  see 
Aztecs  and  Peruvians. 

Class  distinctions  in  Latin 
America,  134,  151. 

Clavijero,  on  cruelty  of 
Spaniards  to  Indians,  68. 

Coatepec,  32. 

Coatlicue,  32. 

Coca,  drug  used  by  Indians 
of  Andes,  262. 

Cochrane,  Lord,  takes  San 
Martin’s  army  by  sea  to 
Peru,  139. 

Coligny,  Admiral,  and  Hu- 
guenot colony  of  Brazil, 
177- 

Colleges,  protestant  in 
Latin  America,  212;  In- 


Index  295 


stituto,  Chile,  212;  Mac- 
kenzie, Brazil,  213;  Co- 
yoacan,  215 

Colombia,  work  of  R.  C. 
missionaries,  94,  126;  re- 
ligious struggle,  172,  218, 
249 ; marriage  in,  267. 

Colombians  sent  to  London 
by  Bolivar  to  study 
school  system,  188. 

Colonies  of  Latin  America, 
degree  of  isolation,  127; 
class  distinctions  in,  134. 

Colonists  of  Latin  America 
help  the  R.  C.  mission- 
aries, 70. 

Colonization  of  Latin 
America,  rapidity  of,  62. 

Colporteurs,  Bible,  tribute 
to  them,  199. 

Columbus,  63 ; interest  in 
conversion  of  the  Indi- 
ans, 71 ; at  San  Salvador, 
72. 

Comity,  between  protestant 
missions,  228. 

Commerce,  restrictions  in 
the  Spanish  colonies, 
135- 

Compromises  of  Romanism 
with  paganism,  239. 

Concepcion,  early  bishop- 
ric, 65. 

Condor,  on  injustice  to  In- 
dians, 136. 

Confederation  of  protestant 
societies  in  Mexico,  229. 

Congregationalists,  mis- 
sions in  Mexico,  219. 

Conquerors,  their  motives, 
68 ; aid  R.  C.  mission- 
aries, 70. 

Conventions,  annual,  of 
protestants,  229. 

Convent  schools  of  Aztecs, 
42. 


Cooke,  W.  A.,  on  the  Che- 
rentes,  54. 

Cooper’s  novels,  an  ideal 
picture  of  the  Indians,  18. 

Copocobana,  25 ; feast  of, 
106. 

Cordoba,  R.  C.  missionary 
in  South  America,  65. 

Coricancha,  temple  of  the 
sun,  Cuzco,  27. 

Cortes,  Hernan,  writings, 
24,  64 ; instructions  to, 
72 ; his  banner,  72 ; use 
of  violence  to  convert  In- 
dians, 78;  chastised  by 
monks  before  Indians, 
95 ; on  restrictions  upon 
monks,  150;  will  of,  ex- 
press desire  for  a college 
in  Coyoacan,  216 ; use  of 
the  sword,  238. 

Cortes,  Spanish,  offers  rep- 
resentation to  American 
colonies  of  Spain,  129. 

Coyoacan,  passion  play  in, 
106 ; protestant  college, 
216. 

Cozumel,  cross  of,  38 ; vio- 
lent conversion  of  In- 
dians, 78. 

Craver,  on  attitude  toward 
United  States  in  Uru- 
guay, 253. 

Creoles,  treatment  by 
Spain,  135. 

Cross,  pagan,  symbolism  in 
America,  37,  38 ; of  Cozu- 
mel, not  pagan  but  R.  C., 
38. 

Crusaders,  Spanish  con- 
querors so  regarded 
themselves,  70. 

Cuauhtemoc,  conversion  of, 

74- 

Cuautla,  siege  of,  144. 

Cuba,  64,  126,  134,  144,  250. 


Index 


296 

Cumberland  Presbyterians 
in  Mexico,  219. 

Curityba,  protestant  school 
in,  212. 

Curtin,  J„  on  religious  life 
of  the  Indians,  20. 

Curtis,  W.  E.,  quotations 
from,  on  Ecuador,  118; 
on  feasts,  241,  252,  etc. 

Cuzco,  Inca  capital,  25; 
erection  of  R.  C.  temples 
and  convents  on  old  sites, 
86. 

Daehne,  C.,  Moravian  mis- 
sionary in  Guiana,  181. 

Darien,  early  bishopric  of, 
63- 

Day  of  the  Dead,  273. 

Dascomb,  protestant  mis- 
sionary teacher,  212. 

Dcfensa  Catolica,  on  perse- 
cution of  protestants,  247. 

Demetrius,  his  imitators  in 
R.  C.  America,  104. 

Dennis,  statistics,  200,  209; 
on  influences  of  protest- 
antism,  261. 

Devil,  caused  resemblances 
to  Christian  rites  among 
pagans,  24. 

Diaz,  Bernal,  his  intrigues, 
24. 

Diaz,  Pres.  Porfirio,  of 
Mexico,  173.  248,  255, 
256,  259,  260. 

Diaz,  P.  C.,  protestant 
preacher,  226,  247. 

Dominicans,  64,  66,  69,  87, 
etc. 

Domenech,  on  immorality 
of  R.  C.  clergy,  240. 

Druids,  influence  on  primi- 
tive America,  23. 

Dutch, attacks  on  Brazil,  130; 
missionaries  of,  179,  229. 


Earthquakes,  Lord  of,  106. 

Ecuador,  religious  condi- 
tion, 1 18;  struggles,  126; 
independence,  141,  172; 
Brigham’s  visit,  184, 186 ; 
Bible  in,  190. 

Education  in  Latin  Amer- 
ica, 207. 

Egypt,  influence  on  pagan 
America,  23. 

El  Abogado  Cristiano,  M. 
E.  paper,  202. 

El  Carro,  attack  on  prot- 
estants, 248. 

El  Faro  (The  Lighthouse), 
Presbyterian  paper,  202. 

El  Ramo  de  Olivo,  Friends, 
paper,  203. 

Esquimau,  18. 

El  Teste  go,  Congregation- 
alist  paper,  203. 

El  Tienpo,  R.  C.  paper,  at- 
tacks on  protestants,  254. 

Encomiendas,  68,  175. 

English  attacks  on  Brazil, 
130;  missionaries,  177; 
services  in,  239;  in  fu- 
ture of  Latin  America, 
281. 

Ercilla,  on  cruelty  of  Span- 
iards, in  his  epic  La  Ar- 
aucaria, 69. 

Episcopalian  missions,  219. 

Epworth  League,  229. 

Evangelistic  work,  agencies 
used  in,  218. 

Faber,  his  hymn,  238. 

Family,  Aztec  father’s  ad- 
vice to  his  sons,  46; 
homes  of  Latin  America 
to-day,  265. 

Feasts,  Aztec,  elements  in, 
43,  44;  Roman  Catholic, 
103,  240,  etc. 

Ferdinand  and  Isabella, 


Index 


297 


zeal  for  conversion  of  the 
Indians,  71. 

Ferdinand  VII.,  was  popu- 
lar with  Latin  Amer- 
icans, 129,  137. 

Fireworks,  use  in  religious 
feasts  to  delight  the  In- 
dians, 104. 

Fisher,  his  History  of  the 
Reformation  in  Spanish, 
204. 

Fletcher,  on  R.  C.  saints, 
1 1 5,  1 16;  on  feasts,  103. 

Flood,  supposed  reference 
to  in  New  World  tradi- 
tions, 49. 

Force,  use  by  R.  C.  to  se- 
cure conversion  of  In- 
dians, 77. 

France,  influence  in  Latin 
America,  146,  266,  281. 

Franciscans,  64,  66;  helped 
by  government,  78;  beg 
alms,  87 ; convents,  85  ; 
beat  Indians,  88;  conflict 
with  civil  authorities,  88; 
Sahagun,  90. 

French  attacks  on  Brazil, 
130. 

Friends,  or  Quakers,  219. 

French  Intervention  in 
Mexico,  169. 

French  Revolution,  influ- 
ence in  Latin  America, 
134- 

Fuegians,  destitution  of,  19. 

Fueros,  or  special  privi- 
leges and  tribunals  for 
clergy,  etc.,  164. 

Gante,  Pedro,  R.  C.  mis- 
sionary in  Mexico,  a let- 
ter of,  92. 

Garcilasso,  writings  of,  24. 

Gelves,  fight  with  Arch- 
bishop Serna,  152. 


Geneva  sends  missionaries 
to  Brazil,  178. 

Germans  in  Latin  America, 
281. 

Gods  of  pagan  Indians, 
meaning,  37. 

Gomez,  Abram,  murdered 
in  Ahuacatitlan,  248;  Ni- 
canor,  248;  Eusebio  and 
his  brother,  197. 

Gooch,  Mrs.,  on  Indian  re- 
ligious feasts,  241. 

Goyaz,  Indians  of,  54. 

Granados,  Juan  and  Jose, 
murder  of  latter,  197. 

Great  Spirit,  of  the  In- 
dians, 19. 

Greece,  influence  on  primi- 
tive America,  23. 

Green,  J.  S.,  his  visit  to 
California  from  Sand- 
wich islands,  182. 

Green,  Wm.  Henry,  Book 
of  Job  and  Introduction 
to  Old  Testament  in 
Spanish,  205. 

Greene,  J.  M.,  trip  in  Guer- 
rero, 216;  organization  of 
Presbyterian  Theological 
Seminary,  216. 

Greenman,  persecution  of, 
in  Celaya,  248. 

Grimes,  persecution  in 

Patzcuaro,  249. 

Guadalupe,  the  virgin  of, 
25,  108;  on  banner  of  Hi- 
dalgo, 145;  comments  on, 
260. 

Guadalajara,  centre  of 

protestant  work,  269. 

Guiana,  missions  in,  180, 

229. 

Guanajuato,  Hidalgo  in, 

143- 

Guatemala,  reforms  of  Bar- 
rios, 172,  257. 


Index 


Guayameo,  influence  of  Bi- 
ble in,  196. 

Guayaquil,  and  sales  of 
New  Testament,  187, 188. 

Gucumatz,  heathen  god,  34. 

Guaranies,  Indians  of  Jes- 
uit missions,  100. 

Guerrero,  state,  in  war  of 
independence,  144,  155, 

156;  trip  of  protestant 
missionary,  216. 

Guerrero,  Vincente,  libera- 
tor, 144, 

Guiana,  Moravian  Missions 
in,  180,  218,  229. 

Guzman,  Blanco,  reform 
work  in  Venezuela,  172, 
257- 

Haiti,  63. 

Hamilton,  H.  P.,  Bible 
agency,  report,  194. 

Hawaiian  Islands,  182. 

Hiawatha,  religious  aspira- 
tions of  the  Indian,  10 ; 
idealized  picture,  20;  R. 
C.  priests’  visit,  59. 

Hidalgo,  father  of  Mexican 
independence,  142-144. 

Hieronomites,  64. 

Hispaniola,  63. 

Hodge,  A.  A.,  works  trans- 
lated into  Spanish  and 
Portuguese,  205. 

Hodge,  Chas.  “ Way  of 
Life  ”,  in  Spanish,  20s. 

Holy  War,  conquest  of  In- 
dians so  regarded,  70. 

Homes  of  Latin  America, 
26s. 

Honduras,  president’s  defi- 
ance of  a papal  Bull,  172. 

Honolulu,  182. 

Hospitals  in  Latin  Amer- 
ica, 269. 

Huguenot  colony  in  Brazil, 


177;  its  destruction,  178, 
229. 

Hugo,  Victor,  address  to 
President  Juarez,  167. 

Huemac,  mythical  culture 
hero  of  Mexico,  36. 

Huitzilopochtli,  Aztec  war 
god,  30-33- 

Huitziton,  culture  hero,  34. 

Humanitarian  movements 
in  Latin  America,  269. 

Humboldt,  A.  von,  61 ; on 
Indians,  130;  on  feasts 
of  R.  C.  Church,  240. 

Hutchinson  at  Acapulco, 
226. 

Hurst,  Bishop,  Church  His- 
tories in  Spanish,  204. 

Hurtado,  Vincente,  contro- 
versial articles,  202. 

Hurukan,  god  of  tempests, 

24. 

Hymnbooks,  protestant,  in 
Spanish  and  Portuguese, 
204. 

Icazbalceta,  on  legend  of 
Guadalupe,  109. 

Iceland  and  primitive 
America,  23. 

Idolatry  of  pagan  Ameri- 
cans, 45,  47;  of  R.  C. 
image  worship,  274. 

Illegitimacy  in  Latin  Amer- 
ica, 268. 

Immigration  into  Latin 
America,  281. 

Impurity  of  life,  266. 

Incas,  capital  Cuzco,  25 ; 
government,  25;  temples, 

25,  26;  priests,  28;  feasts, 
28. 

Independence  of  colonies 
in  Latin  America,  causes 
favoring,  127 ; move- 
ments, 130. 


Index 


299 


Indians,  religious  life,  17; 
savage  tribes,  18;  mental 
and  moral  development, 
19;  civilized  races,  21; 
their  origin,  22 ; debt  to 
other  countries,  23; 
sources  of  their  history, 
24;  idolatry,  31;  number 
in  Latin  America  to-day, 
51 ; why  study  them,  57 ; 
value  of  study  to  mission- 
ary, 58;  religious  nature, 
58;  suffering  under  cn- 
comiendas,  68 ; denied 
that  they  had  souls,  69; 
why  Indians  accepted  R. 
C.  Christianity,  73 ; easy 
conversions,  75 ; secret 
idolatry,  79,  80 ; used  in 
relays  by  monks,  87,  88; 
beaten  by  monks,  88 ; in- 
struction of  by  monks, 
89 ; Indian  preachers,  R. 
C.,  91;  conversions,  92; 
forced  to  attend  services, 
95;  systems  of  mnemon- 
ics, 95 ; failure  to  under- 
stand truths  of  Christian- 
ity, 99;  of  Brazil,  133; 
extortion,  135;  position 
of,  151 ; of  Orinoco,  181 ; 
at  feasts,  240;  dances, 
241 ; future  of,  281. 

India  and  primitive  Amer- 
ica, 23. 

Influence  of  protestantism 
in  Latin  America,  257- 
^75- 

Inquisition,  in  Mexico, 
number  of  victims,  no; 
auto  de  fe,  in;  Morelos 
condemned,  144;  old 
building  used  for  school, 
188. 

Instruction,  see  Schools. 

Intemperance,  262. 


Intervention,  French,  169. 

Irapuato,  persecution  of  a 
protestant  girl,  249,  272. 

Isabella,  queen,  zeal  for 
conversion  of  the  In- 
dians, 71. 

Islam  and  Romanism, 
244. 

Italian  colonists,  253,  281. 

Iturbide,  liberator  and 
leader  of  clerical  party, 
144,  155.  157.  162. 

Ixtlilxochitl,  writings  of, 
24. 

Jacobs,  W.  B.,  215. 

Jamaica,  64. 

James,  St.,  aided  Cortes, 
73,  78;  looked  upon  as  a 
god  by  Indians,  99. 

Janeiro,  Rio  de,  176. 

Japan  and  primitive  Amer- 
ica, 23. 

Jesuits,  8;  extent  of  work, 
66,  78,  100;  expulsion, 

154,  172;  against  Hugue- 
nots of  Brazil,  178. 

Jewish  rites,  resemblances 
in  heathen  rites,  23. 

Jimenez,  Cardinal,  65. 

John  VI.,  of  Brazil,  131. 

Joshua,  supposed  reference 
to  sun  of,  49. 

Johnson,  213. 

Joseph  Bonaparte,  in  Spain, 
129. 

Juarez,  President  Benito, 
51,  125,  166;  on  execution 
of  Maximilian,  170. 

Judases,  exploded  on  Sat- 
urday of  Passion  Week, 
105. 

Junta  of  Cadiz,  129. 

Keil,  A.  P.,  protestant  mis- 
sionary, 215. 


3°° 


Index 


Kingsborough,  publication 
of  Sahagun’s  works,  91. 

Klondike,  68. 

Kukulkan,  34. 

Labastida,  report  of  Icaz- 
balceta  to,  on  Virgin  of 
Guadalupe,  109. 

Lancasterian  schools  in 
Latin  America,  185-189. 

La  Paz,  Bolivia,  R.  C.  feast 
in,  241. 

La  Plata,  134,  135- 

Las  Casas,  the  Defender  of 
the  Indians,  65,  69,  79. 

Las  Cruces,  victory  of  Hi- 
dalgo, 143. 

Latin  America,  religious 
development,  order  of, 
7;  religious  need,  9,  14; 
area,  16;  rivalries  in  re- 
ligion and  politics  with 
Anglo-Saxons,  16;  fac- 
tors in  religious  life  of, 
17;  pagan  Indians,  17;  R. 
C.  missionaries  of,  61- 
101 ; supremacy  of  R.  C. 
Church,  101-116;  corrup- 
tion of  R.  C.  Church,  116- 
121 ; rapid  colonization, 
62-64;  cruelty  of  Spanish 
conquerors,  70 ; crusa- 
ders, 71-73;  mixed  race, 
73;  conversion  of  In- 
dians, 73-76 ; violence 
used,  78-84 ; churches  and 
convents  built  by  forced 
labor,  84-89 ; instruction 
of  natives  in  Christian 
doctrine,  89-99 ; power 
and  wealth  of  Church, 
102-110;  feasts,  106-110; 
Inquisition,  110-113; 
saints,  popular  biogra- 
phies, 110-117;  corrup- 
tion, 117-121;  religious 


struggle,  125 ; work  of 
patriots,  125-174;  protest- 
ant  work,  175-283;  perse- 
cution 1 f protestants,  246- 
250 ; influence  of  protest  - 
antism,  261-275;  distrust 
of  Americans,  250-261 ; 
self-support  of  protestant 
work  in,  275-280;  Future 
greatness  of,  280-283. 

“ Laws  of  Reform,”  165. 

Leo,  Pope,  on  immorality 
of  clergy  of  Chile,  267. 

Lectures,  purpose,  7,  9 ; 
plan,  14. 

Lesson  Helps  for  Sunday 
Schools,  203. 

Liberal  platform  in  Mexico. 
165. 

Lima,  Peru,  Inquisition, 
1 13 ; in  struggle  for  inde- 
pendence, 147 ; the  Bible 
and  schools,  186. 

Literature,  Protestant,  204. 

Liturgy,  use  demanded  by 
temperament  of  Latin 
Americans,  243. 

Longfellow.  See  Hiawatha. 

Lord’s  Prayer,  in  sign  lan- 
guage for  Indians,  97. 

" Lust  for  gold,”  a motive 
in  the  conquest  of  the 
New  World,  68. 

Luther, his  hymn  quoted,  175. 

Mackenzie  College,  Brazil, 
history  and  work,  214. 

Magalhaes,  on  Indians  of 
Brazil,  55. 

Mancera,  R.  C.  missionary, 
80. 

Marchena,  R.  C.  mission- 
ary, 64. 

Margat  on  zeal  0 if  Spanish 
monarchs  for  conversion 

of  Indians,  71. 


Index  noi 


Marihuana,  injurious  drug, 
used  in  Mexico,  262. 

Mariscal,  Ignacio,  on  Maxi- 
milian’s empire,  252;  on 
protestant  work,  261. 

Marmol,  on  future  of  Latin 
America,  235. 

Marriage,  among  the  Az- 
tecs, 42 ; Roman  Catholic 
and  civil,  267,  268. 

Martyn,  Henry,  on  Roman- 
ism in  Brazil,  177;  in  Ba- 
hia, 180. 

Mary,  St.,  regarded  as  God 
by  the  Indians,  99. 

Masquerades,  at  religious 
feasts,  103. 

Master  of  Life,  Indian  be- 
lief in,  19. 

Matamoros,  patriot  general, 
142. 

Mateo,  work  in  Colombia 
as  R.  C.  missionary,  94. 

Maurice  of  Nassau,  in  Bra- 
zil, 179. 

Maximilian,  149,  155,  162, 
169,  170. 

Max.  Muller,  on  thoughts 
of  primitive  humanity, 
13- 

Mayas,  34. 

Maypo,  victory  of,  138. 

McCook,  colonel,  214. 

McDermid,  M.,  protestant 
missionary,  213. 

Medical  work,  269. 

Mejia,  general  of  Maximil- 
ian, shot,  170. 

Mendieta,  historian,  8,  80; 
children  at  Tlascala,  81 ; 
on  beating  of  Indians,  88 ; 
on  Indian  preachers,  91 ; 
on  imperfections  of  work 
of  conversion,  99. 

Mendoza,  A.,  R.  C.  press  in 
Mexico  City,  98. 


Mendoza,  province  of  Cuyo, 
Argentine,  138. 

Merida,  church  built  by 
protestant  congregation, 
217. 

Methodists,  86,  190,  218, 
219,  269,  275,  276. 

Methods,  of  R.  C.  and  prot- 
estant missionaries,  237- 
245- 

Mexican  Home  Mission 
Board,  226,  229,  277. 

Mexico,  religious  interest 
in,  7;  homes  of  Indians, 
20 ; civilized  Indian  races, 
21,  28,  29 ; Aztec  civiliza- 
tion and  religion,  29-48 ; 
resemblances  between 
Romanism  and  heathen 
religion,  48-50;  Indians 
of  to-day  and  their  re- 
ligious condition,  51-53; 
R.  C.  missionaries,  66 ; 
Cortes,  63 ; violent  con- 
versions, 78-84 ; con- 
structive work  of  monks, 
84-89 ; instruction  given 
Indians,  89-99 power  and 
corruption  of  R.  C. 
Church,  102 ; independ- 
ence won,  143-144;  lib- 
eral movements,  130,134; 
religious  liberty  won, 
149-172;  protestant  work, 
182,  194,  196,  202-231 ; 
feasts,  239-241 ; persecu- 
tion of  protestants,  246- 
250;  distrust  of  United 
States,  250-251 ; influence 
of  protestantism,  261-275 ; 
future  of  Mexico,  280-283. 

Mescal. — Intoxicating  na- 
tive drink,  Mexico,  262. 

Meyer,  245. 

Michoacan,  Indian  nations 
of,  29. 


3°2 


Index 


Midas,  touch  of  by  Incas 
and  R.  C.  clergy,  27. 

Millar,  C.  C.,  216. 

Miller,  general,  on  inde- 
pendence, 130. 

Milne,  report  on  Bible  dis- 
tribution, 195. 

Miramon,  a leader  of  the 
clerical  party,  162,  170. 

Miranda,  liberator,  140. 

Missions,  protestant,  great- 
ness of  task  in  Latin 
America,  15. 

Missionaries,  Roman  Cath- 
olic, method,  58,  77,  etc. ; 
heroism,  67 ; imperfec- 
tions in  work,  99.  Prot- 
estant, societies  at  work 
and  statistics,  218,  219; 
centres,  222,  224;  rural 
districts,  225 ; agencies 
used,  228;  confederation, 
229;  comity,  228. 

Mitre  on  Beltran,  138. 

Mixed  race,  help  to  R.  C. 
missionaries,  73 ; future 
of,  281. 

Mnemonics,  systems  used 
by  Indians,  91. 

Mongiardino,  murdered  in 
Bolivia,  249. 

Monks,  see  Missionaries. 

Monroe  doctrine,  250. 

Monroy,  murdered  in  Api- 
zaco,  249. 

Monterey,  Bible  in,  194. 

Montesinos,  R.  C.  mission- 
ary, 65. 

Montevideo,  Lancasterian 
schools,  188;  attitude  to- 
ward U.  S.,  253. 

Montezuma,  68. 

Montufar,  Bishop,  against 
monks,  87;  imperfection 
of  Indian  conversions,  99. 

Moody,  visitto  Mexico,  245. 


Morales,  Arcadio,  protest- 
ant worker,  225,  229. 

Moravians.  180,  218,  229. 

Morelia,  Hidalgo  in,  143. 

Morelos,  Indian  descent, 
51;  condemned  by  the 
Inquisition,  112;  as  pa- 
triot general,  142,  144. 

Motley,  on  Maximilian,  167. 

Muller,  Max,  on  thoughts 
of  primitive  humanity,  13. 

Murray,  245. 

Nahui  Ollin,  “ four  move- 
ments,” 38. 

Napoleon  I.,  helped  move- 
ment for  independence  in 
Latin  America,  128,  131. 

Napoleon  III.,  plan  for  an 
American  empire,  127, 
169;  downfall,  171,  252, 
282. 

Nava  joes,  242. 

Navagiero,  on  emigrants 
from  Spain  to  America,  62. 

New  Granada,  80,  134.  See 
Colombia. 

New  Hebrides,  181. 

New  Testament,  186.  See 
Bible  and  Bible  Societies. 

Nicodemuses,  244. 

Noah,  supposed  pictures  of, 
49- 

Normal  Schools  of  protest- 
ant missions,  Saltillo, 
213;  Mexico  City,  213; 
Curityba,  212. 

Norway,  and  primitive 
America,  23. 

Norwood,  fight  in  Colombia 
for  right  to  sell  Bibles, 
198,  249. 

Oaxaca,  Indians  of,  52. 

O’ Higgins,  liberator  of 

Chile,  137. 


Index 


Olmedo,  R.  C.  missionary 
with  Cortes,  at  Cozumel, 
78- 

Olsson,  Emilio,  travels  in 
benighted  South  America, 
56. 

Omar  of  New  Spain,  Zum- 
marraga,  83. 

Ometochtli,  priest  of,  stoned 
by  children,  81. 

Orinoco,  Indians  of, 
reached  by  Moravians, 
181. 

Ozumba,  feast  in,  95. 

Paez,  Venezuelan  liberator, 
141- 

Pagans  of  Latin  America, 
see  Indians,  Aztecs,  etc. 

Palacio,  see  Riva  Palacio. 

Pando,  President,  255. 

Palemke,  cross  of,  39. 

Papers,  protestant,  contents 
of,  203. 

Papists,  sense  in  which 
term  used,  7. 

Paraguay,  8,  66;  Jesuit  Re- 
ductions in,  100. 

Parish,  Sir  Woodbine,  on 
Jesuits  of  Paraguay, 
101. 

Parties  and  policies  in 
struggle  for  liberty,  146. 

Parvin,  protestant  mission- 
ary, Buenos  Ayres,  183. 

Passion  Week,  in  Brazil, 
104;  in  Mexico,  106. 

Patagonia,  its  Indians,  19; 
a chief  and  the  New  Tes- 
tament, 186. 

Paton,  J„  181. 

Patriots,  part  in  giving  re- 
ligious liberty,  144. 

Patronato,  importance  of 
dispute  over,  in  religious 
conflict,  158. 


303 

Patzeuaro,  attack  on  J. 
Grimes,  249. 

Paul,  the  apostle,  apply  pic- 
ture of  heathen,  to  In- 
dians, 20;  his  plan  fol- 
lowed in  protestant  work, 
224,  278. 

Paul  III.,  Bull  in  defense 
of  the  Indians,  70. 

Pedro  I.,  Dom,  of  Brazil, 

131. 

Pedro  II.,  Dom,  of  Brazil, 

131,  132. 

Penzotti,  F.,  197,  249. 

Perez,  Melchor,  right  of 
asylum  denied  to,  153. 

Persecution  of  protestants 
in  Latin  America,  246  et 
seq. 

Peru,  the  Incas,  their  civil- 
ization and  religion,  25- 
28;  Pizarro’s  conquest  of, 
63 ; murder  of  R.  C.  mis- 
sionary, 65,  66;  idols  dis- 
covered in  Cuzco,  79 ; 
convents  and  churches 
built,  86;  saints  of,  113; 
Inquisition,  113;  debate 
on  religious  toleration, 
147,  172;  Brigham’s  visit, 
184;  mission  work,  186; 
persecution  of  protest- 
ants, 249;  Pres.  Romana, 
255- 

Peter,  St.,  patron  saint  of 
Cortes,  73  ; image  of,  fish- 
ing in  Pacific,  106. 

Phallic  worship  among  the 
Indians,  39. 

Philip  II.,  decrees  relative 
to  Indians,  75,  88. 

Philippines,  250. 

Phillips  in  Queretaro,  208. 

Pius  IX.,  169,  171,  282. 

Pizarro,  takes  priests  with 
him,  72;  sword  of,  238. 


304 


Index 


Plata,  La,  63. 

Platforms,  of  clerical  party 
in  Mexico,  164 ; of  lib- 
erals, 164. 

Plymouth  brethren,  218, 
219. 

Political  leaders,  many  sin- 
cere patriots,  161 ; some 
after  spoils,  161. 

Polytheism  of  Indians,  easy 
to  add  R.  C.  saints  and 
images  to  the  list,  75. 

Popes,  see  Alexander  VI., 
Paul  IV.,  Pius  IX,  Leo 
XIII. 

Popocatepetl,  23. 

Portugal,  neglect  of  Brazil, 
130;  Dutch  and,  179. 

Portuguese,  area  occupied 
by,  in  South  America,  16. 

Pratt,  H.  B.,  translation  of 
the  Bible  into  Spanish, 
218;  commentary  on  the 
Bible,  218. 

Presbyterians,  219,  275. 

Presbyteries  of  Mexico, 
275- 

Prescott,  W.  H.,  on  cruelty 
of  Spaniards,  73;  on  In- 
dians, 79,  86;  on  colon- 
ization of  America,  62 ; 
use  of  violence  in  estab- 
lishing R.  C.  worship, 
78. 

Present  Problem,  in  Latin 
America,  factors  in,  238. 

Press,  R.  C.  Mexico  City, 
98 ; Protestant,  200. 

Priests,  of  Incas,  28;  of  Az- 
tecs, 39. 

Princeton,  and  books  in 
Spanish,  218. 

Provost,  G.  M„  225. 

Problem,  the  Present,  in 
protestant  mission  work 
in  Latin  America,  238. 


Prospect,  probable  Future 
of  Latin  America,  281. 

Protestantism,  influence  on 
Latin  America,  258,  272. 

Protestants,  177,  etc. 

Puerto  Bello,  141. 

Puerto  Rico,  63,  126,  144, 
250. 

Pulque,  national  drink  of 
Mexico,  262. 

Puritans,  177. 

Purves,  sermons  in  Span- 
ish, 205. 

Punta  Arenas,  Bible  agency 
in,  196. 

Quakers,  see  Friends. 

Queretaro,  and  Maximilian, 
170. 

Quetzalcoatl,  Aztec  god,  31 ; 
appearance  and  legend, 
34 ; symbolism,  36. 

Quiches,  of  Central  Amer- 
ica, 34. 

Quito,  freed,  141 ; New 
Testament  in,  187;  Bible 
society  in,  188. 

Rambler,  on  attitude  of  pa- 
pist toward  protestant, 
247. 

Ramirez,  S.,  5 ; catechisms 
for  Indians,  98. 

Rankin,  Melinda,  pioneer 
protestant  worker  in 
Mexico,  213,  225. 

Raymi,  Peruvian  feast, 
time  of  the  Incas,  28. 

Reductions  of  Jesuits  in 
Paraguay,  100. 

Reform,  Laws  of,  Mexico, 
165. 

Religious  development  of 
Latin  America,  factors 
in,  238. 

Religious  liberty,  struggle 


Index 


3°5 


for  in  Latin  America, 
144;  debate  in  Peruvian 
Congress,  147. 

Remedies,  virgin  of,  Mex- 
ico, 99. 

Repartimicntos,  their  injus- 
tice to  the  Indians,  135. 

Resemblances  to  pagan 
ceremonies  in  Romanism, 


49-  50. 


Revolutions,  religious 

struggle  a prominent 
cause  of,  144. 

Rio  Claro,  Brazil,  protest- 
ant  school  in,  21 1. 

Rio  Grande  do  Sul,  revolu- 
tion in,  132. 

Riva  Palacio,  Vincente, 
Mexican  historian,  states 
why  Indians  accepted 
Romanism  readily,  74,  75  ; 
on  destruction  of  ancient 
manuscripts,  hieroglyph- 
ic rolls,  etc.,  by  Zum- 
marraga  and  others,  84; 
on  value  of  the  work 
done  by  R.  C.  mission- 
aries, 89 ; on  love  of  cere- 
monies in  Latin  Ameri- 
cans, 242. 

Roca,  president  of  Argen- 
tina, 255,  256. 

Rocafuerte,  Mexican  lib- 
eral, on  education,  189. 

Roman  Catholic  Church  in 
Latin  America,  condemn- 
ed as  a system,  8;  resem- 
blances to  pagan  system, 
24,  49,  50;  missionaries, 
64-101 ; becomes  religion 
of  Latin  America,  101 ; 
wealth  and  corruption, 
120;  the  state  religion, 
others  prohibited,  146 ; 
attitude  in  struggle  for 
independence,  154;  oppo- 


sition to  granting  of  re- 
ligious liberty,  146-174; 
persecution  of  protest- 
ants  246-250 ; influenced 
and  modified  by  protest- 
antism,  273. 

Romana,  of  Peru,  255. 

Romero,  Matias,  on  Indians 
of  Mexico,  51,  53;  on 
unity  of  Mexican  history, 
150;  on  protestantism, 
260. 

Rosa,  Santa,  of  Peru,  sketch 
of,  1 13. 

Sacred  Year  of  the  Aztecs, 
44- 

Sacrifices  of  the  pagans  of 
America,  28,  44. 

Sabbath  observance,  in 
Latin  America,  only  by 
protestants,  274. 

Sahagun,  8;  his  writings, 
24 ; on  symbolic  washings 
of  Aztec  child,  41 ; on  de- 
struction of  heathen  tem- 
ples and  idols,  80;  sketch 
of,  90. 

Saltillo,  Presbyterian  Nor- 
mal School  in,  213 ; evan- 
gelistic work,  of  Isaac 
Boyce,  W.  Wallace,  and 
others,  227. 

Samuel,  S.,  poetical  quota- 
tion from,  123. 

Sanchez,  P„  on  origin  of 
cross  of  Cozumel,  38. 

Sandwich  Islands,  a mis- 
sionary to  California,  182. 

San  Francisco  de  Solano, 
II3- 

San  Jose,  Marquis  of,  a R. 
C.,  but  Bibles  sold  in  his 
house,  187. 

San  Juan  de  Puerto  Rico. 
See  Puerto  Rico. 


3°6 


Index 


San  Luis  Potosi,  mission- 
ary centre,  work  of  C.  S. 
Williams  and  others,  227. 

San  Martin,  sketch  of  his 
life,  137 ; resignation  at 
height  of  his  power,  139; 
on  Lancasterian  schools, 
188. 

San  Miguel,  Hidalgo’s 
grito,  given  there,  142. 

San  Salvador,  72. 

Santa  Anna,  his  policy,  149, 
162;  adulation  by  clergy, 

163. 

Santa  Rosa,  sketch  of  life, 
ri3- 

Santiago,  Chile,  Bible  So- 
ciety in,  188;  schools,  212. 

Santo  Domingo,  65. 

San  Toribio,  of  Peru,  113. 

Sao  Paulo,  attempt  at  in- 
dependence, 130;  promi- 
nence in  revolution,  132 ; 
Mackenzie  College,  212. 

Sarmiento,  historical  writ- 
ings, 24. 

Schools,  of  Aztecs,  42;  of 
Protestants,  206 ; statistics, 
209;  Sao  Paolo,  212,  218; 
Santiago,  Chile,  212;  Sal- 
tillo and  Mexico  City 
Normal  School,  213; 
Coyoacan,  215. 

Self-support  of  protestant 
work,  275  ; in  Brazil,  276 ; 
in  Chile,  276;  in  Mexico, 
277- 

Self-torture,  of  Aztecs,  45. 

Serna,  Juan  Perez  de, 
Archbishop,  fight  with 
Viceroy  Gelves,  152. 

Seventh  Day  Adventists, 
269. 

Seville,  emigration  from,  to 
America,  62. 

Seward,  ultimatum  to  Na- 


poleon III.  about  French 
troops  in  Mexico,  252. 

South  American  Mission- 
ary Society,  2x9. 

Shrines,  sacred,  of  Latin 
America.  See  Ameca- 
meca,  Asuncion,  Copoco- 
bana,  Guadalupe,  Reme- 
dies. 

Simonton,  protestant  mis- 
sionary in  Brazil,  222. 

Sin,  Aztec  sense  of,  45. 

Sioux  Indians,  242. 

Sonora,  Bible  in,  196. 

South  America,  see  Amer- 
ica, South,  and  names  of 
the  different  republics  in 
South  America. 

Southey,  R.,  on  mendacity 
of  Jesuit  biography  of 
Anchieta,  115. 

Spain,  plan  of  Aranda,  127; 
recognition  of  independ- 
ence of  United  States, 
127;  Juntas,  128. 

Spaniards,  area  occupied  in 
America,  16;  as  god- 
parents of  the  Indians, 
76- 

Spaulding  in  Brazil,  191. 

Stevens,  missionary  killed 
in  Mexico,  249. 

Stoddard,  H.  H.,  temper- 
ance worker,  reception  in 
Mexico,  265. 

Sucre,  celebrated  liberator, 
141. 

Sun,  worship  of,  by  In- 
cas, 26;  temple  at  Cuzco, 
27;  among  Aztecs,  31,37; 
elsewhere,  37. 

Sunday  Schools,  of  Prot- 
estants, 229. 

Sunday  School,  Lesson 
Helps,  203;  conventions, 
229. 


Index 


307 


Synod  of  Brazil,  223,  276; 
of  Mexico,  276. 

Synopsis  of  Lectures,  12, 
60,  124,  176,  234. 

Tabasco,  violent  conversion 
of  Indians,  78. 

Tabor,  in  Mexican  strug- 
gles, 168. 

Talabarteros,  church  of  pic- 
ture of  Cortes  chastened, 
96. 

Teachers,  R.  C.,  208;  Prot- 
estant, 208;  infidel,  208. 

Tenochtitlan,  capital  of  Az- 
tecs, 29. 

Temperance  movement  in 
Latin  America,  262. 

Teocallis,  or  pagan  temples, 
Mexico  City,  30 ; frag- 
ments used  for  R.  C. 
churches,  86. 

Tequila,  intoxicating  liquor, 
262. 

Texcoco,  ally  of  Aztecs,  29. 

Text-books,  see  Books. 

Tezcatlipoca,  Aztec  God,  30, 
35-  . . 

Theological  seminaries; 
Coyoacan,  215 ; Santiago, 
Chile,  212;  Sao  Paulo,  213. 

Thomas,  St.,  supposed 
apostle  to  America,  23, 
49- 

Thompson,  Waddy,  on 
Guadalupe,  109;  on  Mex- 
ico in  general,  118. 

Thomson,  H.  C.,  protestant 
missionary  in  Mexico, 
248. 

Thomson,  J.,  letters  on 
South  America,  185. 

Tiradentes,  revolutionary 
leader  of  Brazil,  131. 

Titicaca,  shrine  of,  27 ; fes- 
tival of  Copocobana,  106. 


Tlacopan,  ally  of  Aztecs, 

29. 

Tlaloc,  Aztec  god  of  rain, 

30,  35- 

Tlalpam,  Passion  Play,  35. 

Tlapallan,  35. 

Tlascala,  heathen  priest 
killed  by  children,  81. 

Tolosa,  where  manuscript 
of  Sahagun  was  hidden 
away,  91. 

Totec,  his  shrine,  31. 

Trade  relations,  271. 

Transition,  made  easy  from 
paganism  to  Romanism, 
48. 

Trumbull,  protestant  mis- 
sionary in  Chile,  271. 

Tunja,  80. 

Tzompantli,  or  flag  of 
skulls,  29. 

United  States  and  Latin 
America,  15,  146,  170,  177. 

Uruguay,  see  Montevideo. 

Valencia,  R.  C.  missionary 
to  New  Spain,  66;  letter 
of,  94- 

Valparaiso,  Bible  Society 
of,  188. 

Valverde,  work  in  Cuzco 
and  Peru,  86. 

Vasconcellos,  life  of  An- 
chieta, 113. 

Vincente,  San,  178. 

Venezuela,  early  mission- 
aries, 65,  134,  172;  Lan- 
casterian  schools,  188; 
boundary  claims,  252 ; 
Guzman,  Blanco,  257. 

Vetancourt,  maintained  that 
Indians  had  souls,  69. 

Viceroyalties  of  Spanish 
America,  134. 

Victoria,  155. 


308 


Index 


Villegagnon,  admiral, 

treachery  toward  Hugue- 
nots of  Brazil,  177. 

Vigil,  I.  M.,  Mexican  his- 
torian, on  unity  of  Mexi- 
can history,  149. 

Walden,  Bishop,  on  area 
occupied  by  different  na- 
tionalities, 16. 

Wales  and  primitive  Amer- 
ica, 23. 

Wallace,  Lew,  The  Fair 
God,  34. 

Wallace,  T.  F.,  Presbyter- 
ian missionary,  227. 

War,  of  ’47,  251. 

Webster,  Daniel,  on  strug- 
gling Latin  America,  126. 

Wheeler,  J.,  Presbyterian 
Normal  School,  Saltillo, 
213. 

Wesley,  John,  sermons  in 
Spanish,  205. 

West  India  Company,  179. 


West  India  Conference,  28. 

Woman’s  Christian  Tem- 
perance Union,  in  Mex- 
ico, 265. 

Woman’s  work,  more  open- 
ings for  women,  269. 

Xochimilco,  sale  of  pulque 
prohibited,  152. 

Yankee  in  Latin  America, 
250,  253. 

Young  People’s  Societies, 
274. 

Yucatan,  garden  of  Eden, 
etc.,  23 ; nations  of,  29. 

Zacatecas,  225,  227,  249. 

Zaragoza,  248. 

Zacualpam,  277. 

Zitacuaro,  226,  229. 

Zumarraga,  the  Omar  of 
New  Spain,  83;  letter  on 
mission  work,  93 ; his 
press,  98. 


